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I  ALUMNI  LIBRARY,  | 

I    THEOLOGICAL  SEMINARY,    f 

*  PRINCETON,  N.  J.    ^  _ r —  * 

*  /.J^  I 

I  ^^'''••••^^'  Division.... -ll-- 

H''      Shelf, 


DivisiOT 

Seclion, 


i-^ikm 


SC.C^ 


fU 


')^ 


THE  ORACLES  OF  GOD, 

JUDGMENT  TO  COMEp 

AN   ARGUMENT, 

IN  NINE  PARTS, 


BY  THE  REV.  EDWARD  IRVING,  M.A. 

Miuister  of  the  Caledonian  Church*  Hatto9.^Garden. 


NEW- YORK : 

PRINTED  BY  S.  MARKS,   NO.  63  VES^Y-STREET 

1825. 


COnTTSnTTS. 


Preface .-.    ..        v 


ORATIONS. 

Dedication ,_.       ix 

I.  The  Preparation  for  Consulting  the  Oracles  of  God     -       13 

II.  The  Manner  of  Consulting  the  Oraclea  of  God  -     -    -       32 

S  49 
The  Obeying  of  the  Oracles  of  God     -     -     -     -     '    '    \  q% 


IY.\ 


JUDGMENT  TO  COME. 


Dedication >..-.....      35 

Part  1.     The   Plan  of  the  Argument; — with  an  Inquiry  into 
Responsibility  in  general,  and  God's  right  to  place 

the  World  under  Re8pon8il)ility 89 

II.     The  Constitution  under  Avhich  it  hath  pleased  God 

to  place  the  World 110 

III.  The  same  Subject  continued 137 

IV.  The  good   EiTects  of  the  above    Constitution,  both 

upon  the  Individual  and  upon  Political  Society     -     177 
V.     Preliraiuaries  of  the  Solemn  Judgment  -     -     -     -     -     215 

VI.     The  Last  Judgment 256 

VII.     The  Issues  of  the  Judgment 297 

YIII.     The  onlj'^  Way  to  e?cape  Condemnation  and  Wrath 

to  come 337 

IX.     The  Review  of  the  whole  Argument,  and  endeavour 

to  brine  it  home  to  the  Sons  of  Men 387 


FREFACE. 


It  hath  appeared  to  the  Author  of  this  book,  from 
more  than  ten  years'  meditation  upon  the  subject,  that  the 
chief  obstacle  to  the  progress  of  divine  truth  over  the 
minds  of  men,  is  the  want  of  its  being  properly  presented 
to  them.  In  this  Christian  country  there  are,  perhaps, 
nine-tenths  of  every  class  vi^ho  know  nothing  at  all  about 
the  applications  and  advantages  of  the  single  truths  of  re- 
velation, or  of  revelation  taken  as  a  whole;  and  what  they 
do  not  know,  they  cannot  be  expected  to  reverence  or 
obey.  This  ignorance,  in  both  the  higher  and  the  lower 
orders  of  Religion,  as  a  disccrner  of  the  thoughts  and  in- 
tentions of  the  heart,  is  not  so  much  due  to  the  want  of 
inquisitiveness  on  their  part,  as  to  the  want  of  a  sedu- 
lous and  skilful  ministry  on  the  part  of  those  to  whom  it 
is  entrusted. 

This  sentiment  may  seem  to  convey  a  reflection  upon 
the  clerical  order ;  but  it  is  not  meant  to  reflect  upon  them 
so  much  as  to  turn  their  attention  to  the  subject.  They 
must  be  conscious  that  reading  is  the  food  of  thought, 
and  thought  the  cause  of  action  ;  and  therefore,  in  what 
proportion  the  reading  of  a  people  is  impregnated  with 
religious  truth,  in  that  proportion  will  the  conduct  of  a 
people  be  guided  into  religious  ways.  We  must,  there- 
fore, lay  our  hand  upon  the  press  as  well  as  the  pulpit, 
and  season  its  eff'usions  with  an  admixture  of  devout  feel- 


VI  PREFACK. 

ing  and  pious  thought.  But,  whereas  men  read  for  enter- 
tainment and  direction  in  their  several  studies  and  pursuits,  it 
becomes  needful  that  we  make  ourselves  adept  in  these, 
and  into  the  body  of  them  all  infuse  the  balm  of  salvation, 
that  when  the  people  consult  for  the  present  life,  they  may 
be  admonished,  stealthily  and  skilfully  invaded  with  ad- 
monition, of  the  life  to  come.  So  that,  until  the  servants 
and  ministers  of  the  living  God  do  pass  the  limits  of  pul- 
pit theology  and  pulpit  exhortation,  and  take  weapons  in 
their  hand,  gathered  out  of  every  region  m  which  the  life 
of  man  or  his  faculties  are  interested,  they  shall  never  have 
religion  triumph  and  domineer  in  a  country,  as  beseemeth 
her  high  original,  her  native  majcbty,  and  her  eternity  of 
freely -bestowed  well  being. 

To  this  the  ministers  of  religion  should  bear  their  at- 
tention to  be  called,  for  until  they  thus  acquire  the  pass- 
word which  is  to  convey  them  into  every  man's  encamp- 
ment, they  speak  to  that  man  from  a  distance,  and  at  dis- 
advantage. It  is  but  a  parley ;  it  is  no  conference,  nor 
treaty,  nor  harmonious  communication.  To  this  end, 
they  must  discover  new  vehicles  for  conveying  the  truth 
as  it  is  in  Jesus,  into  the  minds  of  the  people  ;  poetical, 
historical,  scientific,  political,  and  sentimental  vehicles. 
In  all  the  se  regions,  some  of  the  population  are  domesti- 
cated with  all  their  affections ;  who  are  as  dear  in  God's 
sight  as  are  others  ;  and  why  they  should  not  be  come  at, 
why  means  should  not  be  taken  to  come  at  t!iem,  can  any 
good  reason  be  assigned  ?  They  prepare  men  for  teach- 
ing gipsies,  for  teaching  bargemen,  for  teaching  miners  ; 
men  who  understand  their  ways  of  conceiving  and  esti- 
mating truth  ;  why  not  train  ourselves  for  teaching  ima- 
ginative men  and  political  men,  ahd  legal  men,  and  me- 
dical men  ?  and,  having  got  the  key  to  their  several  cham- 


PREFACE.  '  vii 

bers  of  delusion  and  resistance,  why  not  enter  in  and  de- 
bate the  matter  with  their  souls  ?  Then  they  shall  be  left 
without  excuse ;  meanwhile,  I  think,  we  ministers  are 
without  excuse. 
n  Moved  by  these  feelings,  I  have  set  the  example  of  two 
new  methods  of  handling  religious  truth — the  Oration^ 
and  the  Argument;  the  one  intended  to  be  after  the  man- 
ner of  the  ancient  Oration,  the  best  vehicle  for  addressing 
the  minds  of  men  which  the  world  hath  seen,  far  beyond 
the  sermon,  of  which  the  very  name  hath  learned  to  inspire 
drowsiness  and  tedium  ;  the  other  after  the  manner  of  the 
ancient  Apologies,  with  this  difference,  that  it  is  pleaded, 
not  before  any  judicial  bar,  but  before  the  tribunal  of  hu- 
man thought  and  feeling.  The  former  are  but  speci- 
mens ;  the  latter,  though  most  imperfect,  is  intended  to 
-  be  complete.  The  Orations  are  placed  first  in  the  vo- 
lume, because  the  Oracles  of  God,  which  they  exalt,  are 
the  foundation  of  the  Argument,  which  brings  to  reason 
and  common  feeling  one  of  the  revelations  which  they 
contain.     7 

For  criticism  I  have  given  most  plentiful  occasion,  and 
I  deprecate  it  not ;  for  it  is  the  free  agitation  of  questions 
that  brings  the  truth  to  light.  It  has  also  been  my  lot  to 
have  a  good  deal  of  it  where  I  could  not  meet  it,  and  if  I 
get  a  good  deal  more  I  shall  not  grumble ;  for,  a  book  is 
the  property  of  the  Public,  to  do  with  it  what  they  like. 
The  Author's  care  of  it  is  finished  when  he  hath  sriven  it 
birth.  The  people  are  responsible  for  the  rest.  I  have 
besought  the  guidance  of  the  Almighty  and  his  blessing 
very  often,  and  have  nothing  to  beseech  of  men  but  that 
they  would  look  to  themselves,  and  have  mercy  upon  their 
own  souls. 


•FOR 


THE    ORACLES    OF    GOD^ 


2 


TO    THE 


REV.  THOMAS  CHALMERS,  D.  D. 


MINISTER  OF  ST.  JOHN  S  CHURCH,  GLASGOW. 

Mv  Honoured  friend, 

I  thank  God,  who  directed  you  to  hear  one 
of  my  Discourses,  when  I  had  made  up  my  mind 
to  leave  my  native  land  for  solitary  travel  in 
foreign  parts.  That  dispensation  brought  me 
acquainted  with  your  good  and  tender-hearted 
nature,  whose  splendid  accomplishments  I  knew 
already ;  and  you  now  live  in  the  memory  of 
my  heart  more  than  in  my  admiration.  W  hile 
I  laboured  as  your  assistant,  my  labours  were 
never  weary,  they  were  never  enough  to  express 
my  thankfulness  to  God  for  having  associated 
me  with  such  a  man,  and  my  affection  to  the  man 
with  whom  I  was  associated.  I  now  labour  in 
another  field,  among  a  people  whom  I  love,  and 
over  whom  God  hath,  by  signs  unequivocal, 
already  blessed  my  ministry.  You  go  to  labour 
likewise  in  another  vineyard,  where  may  the 
Lord  bless  your  retired  meditations  as  he  hath 
blessed  your  active  operations.  And  may  we 
likewise  watch  over  the  flock  of  our  mutual  so- 


xii  BEDICATIOiS:. 

licitude,  now  about  to  fall  into  other  hands.  The 
Lord  be  with  you  and  your  household,  and  ren- 
der unto  you  manifold  for  the  blessings  which 
you  have  rendered  unto  me.  I  could  say  much 
about  these  Orations,  which  I  dedicate  to  you ; 
but  I  will  not  mingle  with  any  literary  or  theo- 
logical discussion  this  pure  tribute  of  affection 
and  gratitude,  which  I  render  to  you  before  the 
world,  as  I  have  already  done  into  your  private 
ear. 

I  am, 

My  honoured  Friend, 

Your's, 

In  the  bonds  of  the  Gosple, 

EDW.  IRVING. 

Caledonian  ChureJt, 
Haiton-Garden. 


ORATIONS,  LECTURES. 

AND 

SERMONS. 

ORATION  I. 

JOHN  T.  39.  SEARCH  THE  SCRIPTURES. 

i*  The  preparation  for  consulting  the  Oracles  of  God. 

[  There  was  a  time  when  each  revelation  of  the  word 
of  God  had  an  introduction  into  this  earth  which  neither 
permitted  men  to  doubt  whence  it  came,  nor  wherefore  it 
was  sent.  If  at  the  giving  of  each  several  truth  a  star  was 
not  lighted  up  in  heaven,  as  at  the  birth  of  the  Prince  of 
truth,  there  was  done  upon  the  earth  a  wonder,  to  make 
her  children  listen  to  the  message  of  their  Maker.  The 
Almighty  made  bare  his  arm ;  and,  through  mighty  acts 
shown  by  his  holy  servants,  gave  demonstration  of  his 
truth,  and  found  for  it  a  sure  place  among  the  other  mat- 
ters of  human  knowledge  and  belief. 

But  now  the  miracles  of  God  have  ceased,  and  Nature, 
secure  and  unmolested,  is  no  longer  called  on  for  tes- 
timonies to  her  Creator's  voice.  No  burning  bush  draws 
the  footsteps  to  his  presence  chamber  ;  no  invisible  voice 
holds  the  ear  awake ;  no  hand  cometh  forth  from  the  ob- 
scure to  write  his  purposes  in  letters  of  flame.  The 
vision  is  shut  up,  and  the  testimony  is  sealed,  and  the 
word  of  the  Lord  is  ended,  and  this  solitary  volume,  with 
Its  chapters  and  verses,  is  the  sum   total  of  all  for  which 


J 4  PREPARATION  FOR  CONSULTING 

the  chariot  of  heaven  made  so  many  visits  to  the  earthy 
and  the  Son  of  God  himself  tabernacled  and  dwelt  among  usj!* 

The  truth  which  it  contains  once  dwelt  undivulged  m 
the  bosom  of  God ;  and,  on  coming  forth  to  take  its  place 
among  things  revealed,  the  heavens  and  the  earth,  and 
Nature  through  all  her  chambers,  gave  it  reverent  welcome. 
Beyond  what  it  contains,  the  mysteries  of  the  future  are 
unknown.  To  gain  it  acceptation  and  currency  the  noble 
company  of  martyrs  testified  unto  the  death.  The  general 
assembly  of  the  first  born  in  heaven  made  it  the  day-star 
of  their  hopes,  and  the  pavilion  of  their  peace.  Its  every 
sentence  is  charmed  with  the  power  of  God,  and  powerful 
to  the  everlasting  salvation  of  soiils. 

Having  our  minds  filled  with  these  thoughts  of  the 
primeval  divinity  of  revealed  Wisdom  when  she  dwelt  in 
the  bosom  of  (iod,  and  was  of  his  eternal  self  a  part,  long 
before  he  prepared  the  heaven's,  or  set  a  compass  upon  the 
face  of  the  deep  ;  revolving  also,  how,  by  the  space  of  four 
thousand  years,  every  foculty  of  mute  Nature  did  solemn 
obeisance  to  this  daughter  of  the  divine  mind,  whenever 
he  pleased  to  commission  her  forth  to  the  help  of  mortals ; 
and  further  meditating  upon  the  delights  which  she  had  of 
old  with  the  sons  of  men,  the  height  of  heavenly  temper 
to  which  she  raised  them  and  the  offspring  of  magnanimous 
deeds  which  these  two — the  wisdom  of  God,  and  the  soul 
of  man — did  engender  between  themselves — meditating, 
I  say,  upon  these  mighty  topics,  our  soul  is  smitten  with 
griePand  shame  to  remark  how  in  this  latter  day,  she  hath 
fallen  from  her  high  estate  ;  and  fallen  along  with  her  the 
great  and  noble  character  of  men.  Or  if  there  be  still  a 
few  names  as  of  the  Missionary  Marty  n,  to  emulate  the 
saints  of  old — how  to  the  commonalty  of  christians  hei* 
oracles  have  fallen  into  a  household  commoness,  and  her 
visits  into  a  cheap  familiarity  ;  while  by  the  multitude  she 
is  mistaken  for  a  minister  of  terror  sent  to  oppress  poor 
mortals  with  moping  melancholy,  and  inflict  a  wound 
upon  the  happiness  of  human  kind. 


THE   ORACLES   OF    GOD.  t5 

For  there  is  now  no  express  stirring  up  of  faculties  to 
meditate  her  high  and  heavenly  strains — there  is  no  formal 
sequestration  of  the  mind  from  all  other  concerns,  on 
purpose  for  her  special  entertainment — there  is  no  pause 
of  solemn  seeking  and  solemn  waiting  for  a  spiritual  frame, 
before  entering  and  listening  to  the  voice  of  the  Almighty's 
wisdom.  Who  feels  the  sublime  dignity  there  is  in  a 
sayinlj^'fresh  descended  from  the  porch  of  heaven?  Who 
feels  the  awful  weight  there  is  in  the  least  iota  that  hath 
dropped  from  the  lips  of  God  ?  Who  feels  the  thrilling 
fear  or  trembling  hope  there  is  in  words  whereon  the  eter- 
nal destinies  of  himself  do  hang  ?  Who  feels  the  swelling 
tide  of  gratitude  within  his  breast,  for  redemption  and  sal- 
vation coming,  instead  of  flat  despair  and  everlasting  retri- 
bution ?  Finally,  who,  in  perusing  the  word  of  God,  is 
captivated  through  all  his  faculties,  and  transported  through 
all  his  emotions,  and  through  all  his  energies  of  action 
wound  up  ?  Why,  to  say  the  best,  it  is  done  as  other 
duties  are  wont  to  be  done  :  and,  having  reached  the  rank 
of  a  daily,  formal  duty,  the  perusal  of  the  Word  hath 
reached  its  noblest  place.  Yea,  that  which  is  the  guide 
and  spur  of  all  duty,  the  necessary  aliment  of  Christian 
life,  the  first  and  the  last  of  Christian  knowledge  and 
Christian  feelmg,  hath,  to  speak  the  best,  degenerated 
in  these  days  to  stand  rank  and  file  among  those  duties 
whereof  it  is  parent,  preserver,  and  commander.  And,  to 
speak  not  the  best  but  the  fair  and  common  truth,  this 
book,  the  offspring  of  the  divine  mind,  and  the  perfection 
of  heavenly  wisdom,  is  permitted  to  lie  from  day  to  day, 
perhaps  from  week  to  week,  unheeded  and  unperused  ; 
never  welcome  to  our  happy,  healthy,  and  energetic  moods ;  t 
admitted,  if  admitted  at  all,  in  seasons  of  sickness,  feeble- 
mindedness, and  disabling  sorrow.  Yea,  that  which  was 
sent  to  be  a  spirit  of  ceaseless  joy  and  hope,  within  the 
heart  of  man,  is  treated  as  the  enemy  of  happiness,  and  the 
murderer  of  enjoyment ;  and  eyed  askance,  as  the  remem- 
brancer of  death,  and  the  very  messenger  of  hell  f 


16  PREPARATION   FOR   CONSULTING 

/^  Oh  !  if  books  had  but  tongues  to  speak  their  wrongs, 
then  might  this  book  well  exclaim — Hear,  O  heavens  I 
and  give  ear,  O  earth !  I  came  from  the  love  and  embrace 
of  God,  and  mute  Nature,  to  whom  I  brought  no  boon, 
did  me  rightful  homage.  To  man  I  came,  and  my  words 
were  to  the  children  of  men.  I  disclosed  to  you  the 
mysteries  of  hereafter,  and  the  secrets  of  the  throne  of 
God.  I  set  open  to  you  the  gates  of  salvation,  J  Ad  the 
way  of  eternal  life,  hitherto  unknown.  Nothing  in  heaven 
did  I  withhold  from  your  hope  and  ambition  :  and  upon 
your  earthly  lot  I  poured  the  full  horn  of  divine  providence 
and  consolation.  But  ye  requited  me  with  no  welcome^ 
ye  held  no  festivity  on  my  arrival :  ye  sequester  me  from 
happiness  and  heroism,  closeting  me  with  sickness  and 
infirmity  ;  ye  make  not  of  me,  nor  use  me  for  your  guide 
to  wisdom  and  prudence,  but  press  me  into  a  place  in  your 
last  of  duties,  and  withdraw  me  to  a  mere  corner  of  your 
time ;  and  most  of  ye  set  me  at  nought,  and  utterly  disregard 
me.  I  came,  the  fullness  of  the  knowledge  of  God  ; 
angels  delighted  in  my  company,  and  desired  to  dive  into 
my  secrets.  But  ye,  mortals,  place  masters  over  me, 
subjecting  me  to  the  discipline  and  dogmatism  of  men, 
and  tutoring  me  in  your  schools  of  learning.  I  came,  not 
to  be  silent  in  your  dwellings,  but  to  speak  welfare  to  yoil 
and  to  your  children.  I  came  to  rule,  and  my  throne  to 
set  up  in  the  hearts  of  men.  Mine  ancient  residence  was 
the  bosom  of  God ;  no  residence  will  I  have  but  the  soul 
of  an  immortal ;  and  if  you  had  entertained  me,  I  should 
have  possessed  you  of  the  peace  which  I  had  with  God, 
"  when  I  was  with  him  and  was  daily  his  delight,  rejoicing 
always  before  him.  Because  I  have  called  and  you  re- 
fused, I  have  stretched  out  my  hand  and  no  man  regarded ; 
but  ye  have  set  at  nought  all  my  counsel,  and  would  none 
of  my  reproof;  I  also  will  laugh  at  your  calamity,  and 
mock  when  your  feai*  cometh  as  desolation,  and  your  des 
truction  cometh  as  a  whirlwind,  when  distress  and  anguisli 
cometh  upon  you.     Then  shall  they  cry  upon  mc,  but  T 


THE   OUACLliS   Of    GOU.  17 

will  not  answer  J,  they  shall  seek  me  early,  but  tliey  shall 
not  find  me."  J 

From  this  cheap  estimation  and  wanton  neglect  of  God's 
counsel,  and  from  the  terror  of  this  curse  consequent 
thereon,  we  have  resolved,  in  the  strength  of  God,  to  do 
our  endeavour  to  deliver  this  congregation  of  his  intelli- 
gent and  worshipping  people,  an  endeavour  which  we 
make  with  a  full  reception  of  the  difficulties  to  be  over- 
come on  every  side,  within  no  less  than  without  the  sacred 
pale ;  and  upon  which  we  enter  with  utmost  diffidence  of 
our  powers,  yet  with  the  full  purpose  of  straining  them  to 
the  utmost,  according  to  the  measure  with  which  it  hath 
pleased  God  to  endow  our  mind.  And  do  thou,  O  Lord 
from  whom  cometh  the  perception  of  truth,  vouchsafe  to 
thy  servant  an  unction  from  thine  ov/n  Spirit  who  search- 
cth  all  things,  yea  the  deep  things  of  God — and  vouchsafe 
to  thy  people  "  the  hearing  ear  and  the  understanding 
heart,  that  they  may  hear  and  understand,  and  their  souls 
may  live  I" 

Before  the  Almighty  made  his  appearance  upon  Sinai, 
there  were  awful  precursors  sent  to  prepare  his  way  : 
while  he  abode  in  sight,  there  were  solemn  ceremonies  and 
a  strict  ritual  of  attendance ;  when  he  depaited,  the  whole 
camp  set  itself  to  conform  unto  his  revealed  will.  Like- 
wise, before  the  Saviour  appeared,  with  his  better  law, 
there  was  a  noble  procession  of  seers  and  prophets,  who 
descried  and  warned  the  world  of  his  coming  ;  when  he 
came  there  were  solemn  announcements  in  the  heavens 
and  on  the  earth :  he  did  not  depart  without  due  honours  ; 
and  there  followed,  on  his  departure,  a  succession  of 
changes  and  alterations,  which  are  still  in  progress,  and 
shall  continue  in  progress  till  the  world  end.  This  may 
serve  to  teach  us,  that  a  revelation  of  the  Almighty's  will 
makes  demand  for  these  three  things,  on  the  part  of  those 
to  whom  it  is  revealed.  A  due  preparation  for  7'eceiving 
it,  A  diligent  attention  to  it  -while  it  is  disclosing.  A 
strict  observance  of  it  when  it  is  delivered. 


IS  PREPARATIOxN    FOR    COJiSULi'lNC" 

In  the  whole  book  of  the  Lord's  revelations,  you  shall 
search  in  vain  for  one  which  is  devoid  of  these  necessary 
parts.  Witness  the  awe-struck  Isaiah,  while  the  Lord 
displayed  before  him  the  sublime  pomp  of  his  presence, 
and,  not  content  with  overpowering  the  frail  sense  of  the 
prophet,  despatched  a  seraph  to  do  the  ceremonial  of  touch- 
ing his  lips  with  hallowed  fire,  all  before  he  uttered  one 
word  into  his  astonished  ear.  Witness  the  majestic  ap- 
parition to  St.  John,  in  the  Apocalypse,  of  all  the  emblem- 
atical glory  of  the  Son  of  man,  allowed  to  take  silent 
effect  upon  the  apostle's  spirit,  and  prepare  it  for  the  revel- 
ation of  things  to  come.  These  heard  with  all  their  ab- 
sorbed faculties,  and  with  all  their  powers  addressed  them 
to  the  bidding  of  the  Lord.  But,  if  this  was  in  aught 
flinched  from,  witness  iu  the  persecution  of  the  prophet  Jonah, 
the  fearful  issues  which  ensued.  From  the  presence  of  the 
Lord  he  could  not  flee.  Fain  would  he  have  escaped  to 
the  uttermost  parts  of  the  earth ;  but  in  the  mighty  waters 
the  terrors  of  the  Lord  fell  on  him ;  and  when  ingulphed 
in  the  deep,  and  entombed  in  the  monster  of  the  deep,  still 
the  Lord's  word  was  upon  the  obdurate  prophet,  who  had 
no  rest,  not  the  rest  of  the  grave,  till  he  had  fulfilled  it  to 
the  very  uttermost. 

Now — ^judging  that  every  time  we  open  the  pages  of 
this  holy  book,  we  arc  to  be  favoured  with  no  less  than  a 
tiommunication  from  on  high,  in  substance  the  same  as 
those  whereof  we  have  detailed  the  three  distinct  and  several 
parts — we  conceive  it  due  to  the  majesty  of  Him  who 
speaks,  that  we,  in  like  manner,  discipline  our  spirits  with 
u  due  preparation,  and  have  them  in  a  proper  frame,  before 
we  listen  to  the  voice.  That,  while  it  is  disclosing  to  us 
the  important  message,  we  be  wrapt  in  full  attention.  And 
that,  when  it  hath  disburdened  itself  into  our  opened  and 
enlarged  spirits,  we  proceed  forthwith  to  the  business  of 
its  fulfilment,  whithersoever  and  to  whatsoever  it  summon 
us  forth.  Upon  each  of  these  three  duties,  incumbent 
upon  one  who  would  not  forego  the  benefit  of  a  heavenly 


THE   ORACLES   OF    GOD,  1.9 

message,  we  shall  discourse  apart  addressing  ourselves  in 
this  discourse  to  the  first  mentioned  of  the  three. 

The  preparation  J  or  the  Announcement, — When  God 
uttereth  his  voice,  says  the  Psalmist,  coals  of  fire  are 
kindled  ;  the  hills  melt  down  like  wax,  the  earth  quakes^ 
and  deep  proclaims  it  unto  hollow  deep.  This  same 
voice,  which  the  stubborn  elements  cannot  withstand,  the 
children  of  Israel  having  heard  but  once,  prayed  that  it 
might  not  bespoken  to  them  any  more.  These  sensible 
images  of  the  Creator  have  now  vanished,  and  we  are  left 
alone,  in  the  deep  recesses  of  the  meditative  mind,  to  dis- 
cern his  comings  forth.  No  trump  of  heaven  now  speak- 
eth  in  the  world's  ear.  No  angelic  conveyancer  of 
Heaven's  will  taketh  shape  from  the  vacant  air,  and  having 
done  his  errand,  retireth  into  his  airy  habitation.  No  hu- 
man messenger  putteth  forth  his  miraculous  hand  to  heai 
Nature's  immedicable  wounds,  winning  for  his  words  a 
silent  and  astonished  audience.  Majesty  and  might  na 
longer  precede  the  oracles  of  Heaven.  They  lie  silent  and. 
unobtrusive,  wrapped  up  in  their  little  compass — one 
volume,  amongst  many,  innocently  handed  to  and  fro,  hav- 
ing no  distinction  but  that  in  which  our  mustered  thoughts 
are  enabled  to  invest  them.  The  want  of  solemn  prepar- 
ation and  circumstantial  pomp,  the  imagination  of  the  mind 
hath  now  to  supply.  The  presence  of  the  Deity,  and  the 
authority  of  his  voice,  our  thoughtful  spirits  must  discern. 
Conscience  must  supply  the  terrors  that  were  wont  to  go 
before  him  ;  and  the  brightness  of  his  coming,  which  the 
sense  can  no  longer  behold,  the  heart,  ravished  with  his. 
word,  must  feel. 

For  this  solemn  vocation  of  all  her  powers,  to  do  her 
Maker  honour  and  give  him  welcome,  it  is,  at  the  very 
least,  necessary  that  the  soul  stand  absolved  from  every 
call.  Every  foreign  influence  or  authority,  arising  out  of 
tlie  world,  or  the  things  of  the  world,  should  be  burst 
when  about  to  stand  before  the  Fountain  of  all  authority. 
Every  argument,  every  invention,  every  opinion  of  man 


520  fHEPAUATION    JbOR   4;0NSULTJNCr 

forgot,  when  al^out  to  approach  to  the  Father  and  orack 
of  all  inteiligencc.  And  as  subjects,  when  their  prince 
honours  them  with  invitations,  are  held  disengaged,  though 
pre-occupied  with  a  thousand  appointments — so,  upon  an 
audience  fixed  and  about  to  be  holden  with  the  King  of 
tings,  it  well  becomes  the  honoured  mortal  to  break  loose 
from  all  thraldom  of  men  and  things,  and  be  arrayed  in 
liberty  of  thought  and  action,  to  drink  in  the  rivers  of  his 
pleasure,  and  to  perform  the  commissions  of  his  lips. 

Now  far  otherwise  it  hath  appeared  to  us,  that  Chris- 
tians, as  well  as  worldly  men,  come  to  this  most  august 
occupation  of  listening  to  the  word  of  God,  preoccupied 
and  prepossessed,  inclining  to  it  a  partial  ear,  a  straitened 
understanding,  and  a  disaffected  will. 

The  Christian  public  are  prone  to  preoccupy  themselves 
with  the  admiration  of  those  opinions  by  which  they  stand 
distinguished  as  a  church  or  sect  from  other  Christians  ; 
and  instead  of  being  quite  unfettered  to  receive  the  whole 
council  of  the  divinity,  they  are  prepared  to  welcome  it, 
no  farther  than  as  it  bears  upon,  and  stands  with  opinions 
which  they  already  favour.  To  this  prejudgment  the  early 
use  of  catechisms  mainly  contributes,  which,  however 
serviceable  in  their  place,  have  the  disadvantage  of  present- 
ing the  truth  in  a  form  altogether  different  from  what  it 
occupies  in  the  Word  itself.  In  the  one  it  is  presented 
to  the  intellect  chiefly,  (and  in  our  catachism  to  an  intellect 
of  a  very  subtle  order ;)  in  the  other  it  is  presented  more 
frequently  to  the  heart,  to  the  affections,  to  the  imitation, 
to  the  fancy,  and  to  all  the  faculties  of  the  soul.  In  early 
youth,  which  is  so  applied  to  with  those  compilations,  an 
association  takes  place  between  religion  and  intellect,  and 
a  divorcement  of  religion  from  the  other  powers  of  the 
inner  man.  This  derangement,  judging  from  observation 
and  experience,  it  is  exceeding  difficult  to  put  to  rights  in 
after  life  ;  and  so  it  comes  to  pass,  that,  in  listening  to  the 
oracles  of  religion,  the  intellect  is  chiefly  awake,  and  the 
better  parts  of  the  message — those  which  address  the  heart 


THE    ORACLES    OF    GOD.  2J 

and  its  affections,   those  which  dilate   and   enlarge  our 
imaginations  of  the  Godhead,  and  those   which   speak  to 
the  various  sympathies  of  our  nature — we  are,  by  the  in- 
judicious use  of  these  narrow  epitomes,   disqualified   to  , 
receive. 

In  the  train  of  these  comes  Controversy,  with  his  rough 
vcice  and  unmeek  aspect,  to  disqualify  the  soul  for  a  full 
and  fair  audience  of  its  Maker's  word.  The  points  of  the 
faith  we  have  been  called  on  to  defend,  or  which  are  repu- 
table with  our  party,  assume  in  our  esteem  an  importance 
disproportionate  to  their  importance  in  the  Word,  which 
we  come  to  relish  chiefly  when  it  goes  to  sustain  them, 
and  the  Bible  is  hunted  for  arguments  and  texts  of  contro- 
versy, which  are  ticaauicd  up  for  future  service.  The 
solemn  stillness  which  the  soul  should  hold  before  his 
Maker,  so  favourable  to  meditation  and  wrapt  communion 
with  the  throne  -of  God,  is  destroyed  at  every  turn  by 
suggestion  of  what  is  orthodox  and  evangelical — where 
all  is  orthodox  and  evangelical ;  the  spirit  of  such  readers 
becomes  lean,  being  fed  with  abstract  truths  and  formal 
propositions  ;  their  temper  uncongenial,  being  ever  dis- 
turbed with  controversial  suggestions ;  their  prayers 
undevout  recitals  of  their  opinions  ;  their  discourse  tech- 
nical announcements  of  their  faith.  Intellect,  cold  intel- 
lect, hath  the  sway  over  heaven- ward  devotion  and  holy 
fervours.  Man,  contentious  man,  hath  the  attention  which 
the  unsearchable  God  should  undivided  have  ;  and  the 
fme  full  harmony  of  Heaven's  melodious  voice,  which, 
heard  apart,  were  sufficient  to  lap  the  soul  in  ecstacies  un- 
speakable, is  jarred  and  interfered  with  ;  and  the  heavenly 
spell  is  broken  by  the  recurring  conceits,  sophisms,  and 
passions  of  men.  Now  truly,  and  utter  degradation  it  is 
of  the  Godhead  to  have  his  word  in  league  with  that  of 
any  man,  or  any  council  of  men.  What  matter  to  me 
whether  the  Pope,  or  any  work  of  any  mind  be  exalted  to 
the  quality  of  God?  If  any  helps  are  to  be  imposed  for 
the  understanding,  or  safe- guarding,   or  sustaining  of  the 


22  PREPARATION   FOR   CONSULTING 

word,  why  not  the  help  of  statues  and  pictures  for  my  de- 
votion ?  Therefore,  while  the  warm  fancies  of  the  South- 
ems  have  given  their  idolatry  to  the  ideal  forms  of  noble 
art — let  us  Northerns  beware  we  give  not  our  idolatry  to 
the  cold  and  coarse  abstractions  of  human  intellect. 

For  the  pre-occupations    of  worldly   minds — they  are 
not  to  be  reckoned  up,  being  manifold  as  their  favourite 
passions  and  pursuits.     One  thing  only  can  be  said— that 
before  coming  to  the  oracles  of  God,    they    are    not  pre- 
occupied with  the  expectation  and    fear  of   Him.     No 
chord  in  their  heart  is  in  unison  with  things  unseen ;  no  mo- 
ments are  set  apart  for  religious  thought  and  meditation  ; 
no  anticipations  of  the  honoured  interview  ;  no  prayers  of 
preparation,  like  tluiL  of  Daniel,  before   Gabriel  was  sent 
to  teach  him;  no  devoutness like  that  of  Cornelius, before 
the  celestial  visitation  ;  no  fastings  like  that  of  Peter,  before 
the  revelation  of  the  glory  of  the  Gentiles  !  Now,  to  minds 
minds  which  are  not  attuned  to  holiness,  the  words  of  God 
find  no  entrance — striking  heavy  on  the  ear — seldom  ma- 
king way  to  the  understanding — almost  never  to  the  heart. 
To  spirits  hot  with  conversation,  perhaps  heady  with  argu- 
ment uncomposed  by  solemn  thought,   but  ruffled  and  in 
uproar  from  the  concourse  of  worldly  interests — the  sacred 
page  may  be  spread  out,  but  its  accents  are  drowned  in  the 
noise  which  hath  not  yet  subsided  within  the  breast.     All 
the  awe,  and  pathos,    and   awakened   consciousness  of  a 
divine  approach,  impressed  upon  the  ancients  by  the  pro- 
cession of  solemnities — is  to  worldly  men  without  a  sub- 
stitute.    They   have   not    solicited   themselves  to    be  in 
readiness.     In  a  usual  mood  and  a  vulgar  frame  tliey  come 
to  God's  word,  as  to  other  compositions — reading  it  with- 
out any  active  imaginations  about  Him  who  speaks ;  feel- 
ing no  awe   of  a    sovereign  Lord,    nor   care  of  a  tender 
Father,  nor  devotion  to  a  merciful  Saviour.     Nowise  de- 
pressed themselves  out  of  their  wonted  independence — 
nor  humiliated  before  the  King  of  kings — no  prostrations 
of  the  soul — nor  falling  at  his  feet  as  dead — no  exclamation. 


THE   ORACLES   OF    GOD.  23 

as  of  Isaiah,  "  Woe  is  me,  for  I  am  of  unclean  lips !" — 
nor  suit,  "  Send  me,'' — nor  fervent  ejaculation  of  welcome, 
as  of  Samuel,  "  Lord,  speak,  for  thy  servant  heareth  I" 
Truly  they  feel  towards  his  word,  much  as  to  the  word 
of  an  equal.  No  wonder  it  shall  fail  of  happy  influence 
upon  spirits  which  have,  as  it  were,  on  purpose,  disquali- 
fied themselves  for  its  benefits,  by  removing  from  the 
regions  of  thought  and  feeling,  which  it  accords  with,  into 
other  regions,  which  it  is  of  too  severe  dignity  to  affect, 
otherwise  than  with  stern  menace  and  direful  foreboding  ! 
If  they  would  have  it  bless  them,  and  do  them  good,  they 
must  change  their  manner  of  approaching  it ;  and  endea- 
vour to  bring  themselves  into  that  prepared  and  collected 
and  reverential  frame  which  becomes  an  interview  with 
the  High  and  Holy  One  who  inhabiteth  the  praises  of 
eternity. 

Having  thus  spoken  without  equivocation,  and  we  hope 
without  offence,  to  the  contractedness  and  pre-occupation 
with  which  Christians  and  worldly  men  are  apt  to  come 
to  the  perusal  of  the  word  of  God,  we  shall  now  set  forth 
the  two  master  feelings  under  which  we  should  address 
ourselves  to  the  sacred  occupation. 

It  is  a  good  custom,  inherited  from  the  hallowed  days 
of  Scottish  piety,  and  in  our  cottages  still  preserved,  though 
in  our  cities  generally  given  up,  to  preface  the  morning 
and  evening  worship  of  the  family  with  a  short  invocation 
of  blessing  from  the  Lord.  This  is  in  unison  with  the 
practice  and  reconmmedation  of  pious  men,  never  to 
open  the  divine  Word  without  a  silent  invocation  of  the 
divine  Spirit.  But  no  address  to  Heaven  is  of  any  virtue, 
save  as  it  is  the  expression  of  certain  pious  sentiments 
with  which  the  mind  is  full  and  overflowing.  Of  those 
sentiments  which  befit  the  mind  that  comes  into  conference 
with  its  Maker,  the  first  and  most  prominent  should  be 
gratitude  for  his  having  ever  condescended  to  hold  com- 
merce with  such  wretched  and  fallen  creatures.  Gratitude 
not  only  expressing  itself  in  proper  terms,  but  possessing 


24  PREPARATION    FOR   CONSULTING 

the  mind  with  an  abiding  ancj  over-mastering  mood, 
under  which  it  shall  sit  impressed  the  whole  duration  of 
the  interview.  Such  an  emotion  as  cannot  utter  itself  in 
language — though  by  language  it  indicate  its  presence — 
but  keeps  us  in  a  devout  and  adoring  frame,  while  the 
Lord  is  uttering  his  voice.  Go,  visit  a  desolate  widow 
with  consolation  and  help  and  fatherhood  of  her  orphan 
children — do  it  again  and  again — and  your  presence,  the 
sound  of  your  approaching  footstep,  the  soft  utterance  of 
your  voice,  the  very  mention  of  your  name — shall  come 
to  dilate  her  heart  with  a  fulness  which  defies  her  tongue 
to  utter,  but  speaks  by  the  tokens  of  a  swimming  eye,  and 
clasped  hands,  and  fervent  ejaculations  to  Heaven  upon 
your  head  !  No  less  copious  acknowledgment  of  God, 
the  author  of  our  well-being  and  the  father  of  our  better 
hopes,  ought  we  to  feel  when  his  Word  discloseth  to  us 
the  excesses  of  his  love.  Though  a  veil  be  now  cast  over 
the  Majesty  which  speaks,  it  is  the  voice  of  the  Eternal 
which  we  hear,  coming  in  soft  cadences  to  win  our  favour, 
yet  omnipotent  as  the  voice  of  the  thunder,  and  over- 
powering as  the  rushing  of  many  waters.  And  though 
the  veil  of  the  future  ii"ktervene  between  our  hand  and  the 
promised  goods,  still  are  they  from  His  lips,  who  speaks 
and  it  is  done,  who  commands  and  all  things  stand  fast. 
With  no  less  emotion,  therefore,  should  this  book  be 
opened,  than  if,  like  him  in  the  Apocalypse,  you  saw  the 
voice  which  spake ;  or  like  him  in  the  trance  you  were,  into 
the  third  heavens  translated,  company  and  communing  with 
the  realities  of  glory,  which  eye  hath  not  seen,  nor  ear 
heard,  nor  the  heart  of  man  conceived. 

Far  and  foreign  from  such  an  opened  and  awakened  bosom , 
is  that  cold  and  formal  hand  which  is  generally  laid  upon 
the  sacred  volume  ;  that  unfeeling  and  unimpressive  tone 
with  which  its  accents  are  pronounced  ;  and  that  listless 
and  incurious  ear  into  which  its  blessed  sounds  are  receiv- 
ed. How  can  you,  thus  unimpassioned,  hold  commu- 
nion with  themes  in  which  every  thing  awful,   vital,  and 


THE   ORACLES   OF    GOB.  2-> 

eaidearing,  do  meet  together  I  Why  is  not  curiosityr, 
curiosity  ever  hungry,  on  edge  to  know  the  doings  and  in- 
tentions of  Jehovah,  King  of  kings?  Why  is  not  interest, 
interest  ever  awake,  on  tiptoe  to  hear  the  future  destiny  of 
itself  ?  Why  is  not  the  heart  that  panteth  over  the  world 
after  love  and  friendship,  overpowered  with  the  full  tide 
of  the  divine  acts  and  expressions  of  love  ?  Where  is 
Nature  gone  when  she  is  not  moved  with  the  tender  mercy 
of  Christ  ?  Methinks  the  affections  of  men  are  fallen  into 
the  yellow  leaf.  Of  your  poets  which  charm  the  world's 
ear,  who  is  he  that  inditeth  a  song  unto  his  God  ?  Some 
will  tune  their  harps  to  sensual  pleasures,  and  by  the  en- 
chantment of  their  genius  well  nigh  commend  their  un- 
holy themes  to  the  imagination  of  saints.  Others,  to  the 
high  and  noble  sentiments  of  the  heart,  will  sing  of 
domestic  joys  and  happy  unions,  casting  around  sorrow 
the  radiancy  of  virtue,  and  bodying  forth,  in  undying 
forms,  the  short-lived  visions  of  joy  I  Others  have  en- 
rolled themselves  the  high  priests  of  mute  Nature's  charms 
enchanting  her  echoes  with  their  minstrelsy,  and  peopling 
her  solitudes  with  the  bright  creatures  of  their  fancy.  But 
when,  since  the  days  of  the  blind  master  of  English  song, 
hath  any  poured  forth  a  lay  worthy  of  the  Christian  theme  ? 
Nor  in  philosophy,  "  the  palace  of  the  soul,"  have  men 
been  more  mindful  of  their  Maker.  The  flowers  of  the 
garden  and  the  herbs  of  the  field  have  their  unwearied 
devotees,  crossing  the  ocean,  wayfaring  in  the  desert,  and 
making  devout  pilgrimages  to  every  region  of  Nature,  for 
offerings  to  their  patron  muse.  The  rocks  from  their 
residences  among  the  clouds  to  their  deep  rests  in  the 
dark  bowels  of  the  earth,  have  a  most  bold  and  venturous 
priesthood  ;  who  see  in  their  rough  and  flinty  faces  a  more 
delectable  image  to  adore  than  in  the  revealed  countenance 
of  God.  And  the  political  welfare  of  the  world  is  a  very 
Moloch,  who  can  at  any  time  command  his  hecatomb  of 
human  victims.  But  the  revealed  sapience  of  God,  to 
which  the  harp  of  David  and  the  prophetic  lyre  of  IsJiiab 

d 


'2^  PREPARATION    FOR    CONSULTING 

were  strung,  the  prudence  of  God,  which  the  wisest  of 
men  coveted  after,  preferring  it  to  every  gift  which 
Heaven  could  confer — and  the  eternal  intelligence  him- 
self in  human  form,  and  the  unction  of  the  Holy  One 
which  abideth — these  the  common  heart  of  man  hath 
forsaken,  and  refused  to  be  charmed  withal. 

I  testify,  that  there  ascendeth  not  from  earth,  a  Hosan- 
nah  of  her  children  to  bear  witness  in  the  ear  of  the  upper 
regions  to  the  wonderful  manifestations  of  her  God  ! 
From  a  few  scattered  hamlets,  in  a  small  portion  of  her 
wide  territory,  a  small  voice  ascendeth  like  the  voice  of 
one  crying  in  the  wilderness.  But  to  the  service  of  our 
general  Preserver  there  is  no  concourse,  from  Dan  unto 
Beersheba,  of  oiu'  people  ;  the  greater  part  of  whom,  after 
two  thousand  years  of  apostolic  commission,  know  not 
the  testimonies  of  our  God ,  and  the  multitude  of  those 
who  do,  reject  or  despise  them! 

But,  to  return  from  this  lamentation,  which,  may  God 
hear,   who  doth  not   disregard  the   cries   of  his  afflicted 
people  !      With  the  full  sense  of  obligation  to  the  giver, 
combine  a  humble  sense  of  your  own  incapacity  to  vaUie 
and  to  use  the  gift  of  his  Oracles.     Having  to  taste  what- 
ever for  the  mean  estimates  which  are  made,  and  ihe  coarse 
invectives  that  are  vented  against  human  nature,  which, 
though  true  in  the   main,   are  often  in  the  manner  so  un- 
feeling and  triumphant,  as  to  reveal  hot  zeal,   rather  than 
tender  and  deep  sorrow,  we  will  not  give  in  to  this  popular 
strain.     And  yet  it  is  a   truth    by   experience,   revealed, 
that  though  there  be  in  man  most   noble   faculties,  and  a 
nature  restless  after  the  know  ledge  and  truth  of  things — 
there  are,  towards  God,  and  his  revealed  will,  an  indisposi- 
tion anda  regardlessness,  which  the  most  tender  and  enlight- 
ened consciences   are  the    most  ready  to    acknowledge. 
Of  our  emancipated  youth,  who,  bound   after  the  know- 
ledge of  the  visible  works  of  God,  and  the  gratification  of 
the  various  instincts  of  nature,  how  few  betake  themselves 
at  all,  how  few  absorb  themselves  with  the  study  and 


THE   ORACLES    OF    GOD.  27 

obedience  of  the  word  of  God!  And  when,  by  God's 
visitation,  we  address  ourselves  to  the  task,  how  slow  is 
our  progress  and  how  imperfect  our  performance  !  It  is 
most  true  that  Nature  is  unwilling  to  the  subject  of  the 
scriptures.  The  soul  is  previously  possessed  with  ad- 
verse interests  ;  the  \vorld  hath  laid  an  embargo  upon  her 
faculties,  and  monopolized  them  to  herself ;  old  Habit 
hath  perhaps  added  his  almost  incurable  callousness ;  and 
the  enemy  of  God  and  man  is  skilful  to  defend  what  he 
hath  already  won.  So  circumstanced,  and  every  man  is 
so  circumstanced,  we  come  to  the  audience  of  the  word 
of  God,  and  listen  in  worse  tune  than  a  wanton  to  a 
sermon,  or  a  hardened  knave  to  a  judicial  address.  Our 
understanding  is  prepossessed  with  a  thousand  idols  either 
of  the  world  religious  or  irreligious — which  corrupt  the 
reading  of  the  word  into  a  straining  of  the  text  to  their 
service  ;  and  when  it  will  not  strain,  cause  it  to  be  skim- 
med, and  perhaps  despised,  or  hated.  Such  a  thing  as  a 
free  and  unlimited  reception  of  all  the  parts  of  Scripture 
into  the  mind,  is  a  thing  most  rare  to  be  met  with,  asd 
when  met  with,  will  be  found  the  result  of  many  a  sore 
submission  of  Nature's  opinions,  as  well  as  of  Nature's 
likings. 

But  the  word,  as  hath  been  said,  is  not  for  the  intellect 
alone,  but  for  the  heart,  and  for  the  will.  Now,  if  any- 
one be  so  wedded  to  his  own  candour  as  to  think  he  doth 
accept  the  divine  truth  unabated — surely  no  one  will 
flatter  himself  into  the  belief  that  his  heart  is  already  at- 
tuned and  enlarged  for  all  divine  affections,  or  his  will  in 
readiness  for  all  divine  commandments.  The  man  who 
thus  misdeems  of  himself,  must,  if  his  opinion  were  just, 
be  like  a  sheet  of  fair  paper,  unblotted,  unwritten  on  ; 
whereas  all  men  are  already  occupied,  to  very  fulness, 
with  other  opinions,  and  attachments,  and  desires,  than  the 
Word  reveals.  We  do  not  grow  Christians  by  the  same 
culture  by  which  we  grow  men,  otherwise — what  need  of 
divine  revelation,  and  divine  assistance  ?    But  being  un: 


28  PREPARATION   FOR  COJiSULTIN^ 

acquainted  from  the  womb  with  God,  and  attached  to  what 
is  seen  and  felt,  through  early  and  close  acquaintance,  we 
are  ignorant  and  detached  from  what  is  unseen  and  unfelt. 
The  Word  is  a  novelty  to  our  nature,  its  truths,  fresh 
truths,  its  affections,  fresh  affections,  its  obedience  a  new 
obedience,  which  have  to  master  and  put  down  the  truths, 
affections,  and  obedience  gathered  from  the  apprehension 
of  Nature  and  the  commerce  of  worldly  life.  Therefore, 
there  needeth,  in  one  that  would  be  served  from  this  store- 
house of  truth  opened  by  heaven,  a  disrelish  of  his  old  ac- 
quisitions, and  a  preferance  of  the  new,  a  simple,  child-like 
teachableness,  an  allowance  of  ignorance  and  error,  with 
whatever  else  beseems  an  anxious  learner.  Coming  to  the 
word  of  God,  we  are  like  children  brought  into  the  con- 
versations of  experienced  men  ;  and  we  should  humbly 
listen  and  reverently  inquire  :  or  we  are  like  raw  rustics 
introduced  into  high  and  polished  life,  and  we  should  un- 
learn our  coarseness,  and  copy  the  habits  of  the  station  : 
—nay,  we  are  like  offenders  caught,  and  for  amendment 
committed  to  the  bosom  of  honourable  society,  with  the 
power  of  regaining  our  lost  condition,  and  inheriting  hon- 
our and  trust — therefore  we  should  walk  softly  and  tender- 
ly, covering  our  former  reproach  with  modesty  and  hum- 
bleness, hasting  to  redeem  our  reputation  by  distinguish- 
ed performances,  against  offence  doubly  guarded,  doubly 
watchful  for  dangerous  and  extreme  positions,  to  demon- 
strate our  recovered  goodness. 

These  two  sentiments — devout  veneration  of  God  for 
his  unspeakable  gift,  and  deep  distrust  of  our  own  capacity 
to  estimate  and  use  it  aright — will  generate  in  the  mind  a 
constant  aspiration  after  the  guidance  and  instruction  of  a 
Higher  Power.  The  first  sentiment  of  goodness  remem- 
bered, emboldening  us  to  draw  near  to  Him  who  first 
drew  near  to  us,  and  who  with  Christ  will  not  refuse  us  any 
gift.  The  second  sentiment,  of  weakness  remembered, 
teaching  us  our  need,  and  prompting  us  by  every  jinterest 
of  religion  and  every  feeling  of  helplessness  to  seek  of  him 


THE   ORACLES   OF    GOD.  29 

who  hath  said,  *'  If  any  one  lack  wisdom  let  him  seek  of 
God,  who  giveth  liberally  and  upbraideth  not."  The 
soul  which  under  these  two  master  feelings  cometh  to  read, 
shall  not  read  without  profit.  Every  new  revelation,  feed- 
ing his  gratitude  and  nourishing  his  sense  of  former  ignor- 
ance, will  confirm  the  emotions  he  is  under,  and  carry 
them  onward  to  an  unlimited  dimension.  Such  a  one 
will  prosper  in  the  way  ;  enlargement  of  the  inner  man  will 
be  his  portion,  and  establishment  in  the  truth  his  exceed- 
ing great  reward ;  affection  to  the  Godhead  will  lead  him 
on ;  and  the  strength  which  sustaineth  the  humble  will  be 
his  reward.  *'  In  the  strength  of  the  Lord  shall  his  right 
hand  get  victory — even  in  the  name  of  the  Lord  of  Hosts. 
His  soul  also  shall  flourish  with  the  fruits  of  righteousness 
from  the  seed  of  the  Word,  which  liveth  and  abideth  for 
ever." 

Thus  delivered  from  prepossessions  of  all  other  masters 
and  arrayed  in  the  raiment  of  humility  and  love,  the  soul 
should  advance  to  the  meeting  of  her  God ;  and  she  should 
call  a  muster  of  all  her  faculties,  and  have  all  her  poor 
graces  in  attendance,  and  any  thing  she  knows  of  his 
excellent  works  and  exalted  ways  she  should  summon  up 
to  her  remembrance  :  her  understanding  she  should  quick- 
en, her  memory  refresh,  her  imagination  stimulate,  her 
affections  cherish,  and  her  conscience  arouse.  All  that  is 
within  her  should  be  stirred  up,  her  whole  glory  should 
awake  and  her  whole  beauty  display  itself  for  the  meeting 
of  her  King.  As  his  hand-maiden  she  should  meet  him  ; 
his  own  handy- work,  though  sore   defaced,    yet  seeking 

restoration  ;  his  humble  because  offending   servant yet 

nothing  slavish,  though  humble — nothing  superstitious, 
though  devout — nothing  tame,  though  modest  in  her 
demeanour ;  but  quick,  and  ready,  ail  addressed  and 
wound  up  for  her  Maker's  will. 

How  different  the  ordinary  proceeding  of  Christians, 
who  with  timorous,  mistrustful  spirits ;  with  an  abeyance  of 
intellect,  and  a  dwarfish  reduction  of  their  natural  powers ; 


39  PREPAUATION    FOR    CONSULTING 

enter  to  the  conference  of  the  word  of  God !     The  natural 
powers  of  man  are  to  be   mistrusted,    doubtless,   as  the 
vviiHng  instruments  of  die  evil  one  ;    but   they   must   be 
honoured  also  as  the  necessary    instruments  of  the  Spirit 
of  God  whose  operation  is  a  dream,  if  it  be  not   through 
knowledge,  intellect,  conscience,  and  action.    Now  Chris- 
tians, heedless  of  this  grand  resurrection  of  the   mighty 
instrum  nts  of  thought  and  action,  at  the   same  time  co- 
veting hard  after  holy  attainment,    do  often  resign  the 
mastery  of  themselves,  and  are  taken  into  the  counsel  of 
the  religious  world — whirling  around  the  eddy  of  some 
popular  leader — and  so  drifted,  I  will   not  say  from  god- 
liness, but  drifted  certainly  from  that  noble,  manly,  and 
independent  course,  which,  under  steerage  of  the  word  of 
God,  they  might  have  safely  pursued  for  the  precious 
interests  of  their  immortal  souls.     Meanwhile  these  popu- 
lar leaders,  finding  no  necessity  for  strenuous  endeavours 
and  high   science   in  the   ways   of  God,    but   having  a 
gathering  host  to  follow  them,  deviate  from  the  ways  of 
deep  and  penetrating  thought — refuse  the  contest  with  the 
literary  and  accomplished  enemies  of  the  faith — bring  a 
contempt    upon   the    cause  in   which   mighty    men    did 
formerly  gird  themselves  to  the  combat — and  so    cast  the 
stumbling-block    of  a  mistaken    paltriness   between  en- 
lisrhtened  men  and  the  cross  of  Christ !     So  far  from  this 
simple-mindedness  (but  its  proper  name  is  feebleminded- 
ness) Christians  should  be — as  aforetime  in  this  island  they 
were  wont  to   be — the   princes   of  human    intellect,   the 
lights  of  the  world,  the  salt  of  the  political  and  social  state. 
Till  they  come  forth  from  the  swaddling  bands  in  which 
foreign  schools  have  girt  them,  and  walk  boldly  upon  the 
high  places  of  human  understanding,  they  shall  never  ob- 
tain that  influence  in  the  upper  regions  of  knowledge  and 
power  of  which  unfortunately  they  have  not  the  apostolic 
unction  to  be  in  quest.     They  will   never  be  the   master 
and  commanding  spirits  of  the  time,  until  they  cast  off  the 
wrinkled  and  withered  skin  of  an  obsolete  age,  and  clothe 


THE   ORACLES   OF    GOD.  31 

themselves  with  intelligence  as  with  a  garment,  and  bring 
forth  the  fruits  of  power  and  of  love  and  of  a  sound  mind. 

Mistake  us  not,  for  we  steer  in  a  narrow,  very  narrow 
channel,  with  rocks  of  popular  prejudice  on  every  side. 
While  we  thus  invocate  to  the  reading  of  the  Word,  the 
highest  strains  of  the  human  soul,  mistake  us  not  as  dero- 
gating from  the  office  of  the  Spirit  of  God.  Far  be  it 
from  any  Christian,  much  farther  from  any  Christian 
pastor,  to  withdraw  from  God  the  honour  which  is  every 
where  his  due,  but  there,  most  of  all  his  due  where  the 
human  mind  laboured  alone  for  thousands  of  years  and  la- 
boured with  no  success — viz.  the  regeneration  of  itself,  and 
its  restoration  to  the  4ost  semblance  of  the  divinity  ! — 
Oh  !  let  him  be  reverently  inquired  after,  devoutly  waited 
on,  and  most  thankfully  acknowledged  in  every  step  of 
progress  from  the  soul's  fresh  awakening  out  of  her 
dark  oblivious  sleep — even  to  her  ultimate  attainment 
upon  earth  and  full  accomplishment  for  heaven.  And 
that  there  may  be  a  fuller  choir  of  awakened  men  to  ad- 
vance his  honour  and  glory  here  on  earth — and  hereafter 
in  heaven  above — let  the  saints  bestir  themselves  like 
angels,  and  the  ministers  of  religion  like  archangels  strong! 
— And  now  at  length  let  us  have  a  demonstration  made 
of  all  that  is  noble  in  thought,  and  generous  in  action,  and 
devoted  in  piety,  for  bestirring  this  lethargic  age,  and 
breaking  the  bands  of  heil,  and  redeeming  the  whole 
world  to  the  service  of  its  God  and  King  ! 

As  he  doth  know  this  to  be  the  desire  and  aim  of  the 
preceding  Discourse,  so  may  he  prosper  it  to  the  salva- 
tion of  many  souls,  that  to  his  poor  servant,  covered  over 
with  iniquities,  may  derive  the  forgiveness  and  honour 
of  those  who  turn  many  from  darkness  to  light,  and  from 
the  power  of  Satan  to  the  service  of  the  living  God. 


ORATION  11. 

JOBS  V.  39.   SEABCH  THE  SCniFTUBES. 

The  Manner  of  Consulting  the  Oracles  of  God, 

God,  being  ever  willing  and  ever  ready  to  second  and 
succeed  his  W^ord,  and  having  a  most  longing  anxiety  for 
the  recovery  of  all  men  ;  when  his  Word  fails  of  convert- 
ing the  soul  (as  it  doth  too  often),  that  failure  cannot  be  due 
to  any  omission  upon  his  part,  but  to  some  omission  or 
transgression  upon  ours.  If  any  oi^e,  however,  incline  to 
refer  the  failure  to  a  want  of  willingness,  or  a  withholding 
of  power,  upon  the  part  of  God,  whereof  it  is  not  given 
unto  man  to  discover  or  remove  the  cause — Then  in  this 
his  opinion,  such  a  one  must  needs  remain  beyond  the 
reach  of  help.  If  he  think  that  notwithstanding  of  revela- 
tion, we  are  yet  in  the  dark  as  to  the  putting  forth  of 
divine  power — that  in  a  sinner's  conversion  there  is  an 
element  still  undisclosed — that  the  information  delivered 
in  the  scriptures  is  not  enough,  and  the  means  there  pre- 
scribed not  adequate,  and  the  divine  blessing  there 
promised  not  to  be  surely  calculated  on  :  but  that  over  and 
beyond  all,  there  is  something  to  be  tarried  for — then,  for 
one  so  opinioned,  there  is  nothing  but  to  tarry.  For, 
except  by  what  is  revealed  how  are  the  councils  of  the 
Eternal  known  ?  and  if  revelation  do  not  discover  the  way  " 
in  which  God  may  assuredly  be  found,  what  mortal  or 
immortal  can  ? — and  if  there  be  a  gap  between  our  present 
habitations  and  the  Holiest  of  all,  who  can  fill  it  up  ?  and 
if  one  possessed  of  all  God's  revelations  do  still  hold  him- 
self unaccomplished  for  the  finding  of  God,  who  in  heaven 
or  earth  can  help  him  ? — and,  in  short,  if  employing 
God's  revelation  as  God  himself  directs  it  to  be  employed, 
and  in  the  spirit  proper  to  each  taking  every  measure 
therein  appointed,  we  may  nevertlieless  be  remote  from 


THE   ORACLES  OF    GOD.  3S 

success,  and  nothing  sure  of  our  aim,  then,  what  less  shall 
we  say,  but  that  this  book,  the  light  and  hope  of  a  fallen 
world,  is  an  idle  meteor  which  mocks  pursuit,  and  may 
be  left  to  seek  its  way  back  into  the  hiding  place  of  the 
Almighty's  council,  from  which  it  hatli  come  forth  to 
man  in  vain ! 

But  if,  upon  the  other  hand,  any  one  believe  that  God's 
favour  cometh  not  at  random,  nor  by  a  way  unknown, 
but  may  be  calculated  on  in  the  way  that  God  himself 
hath  revealed  it  to  proceed,  and  doth  distil  like  the  dew 
falling  unseen,  and  rest  upon  every  one  who  longeth  after 
it,  any  who  believes  that  our  backvvard  state  cometh  not 
of  any  darkness  in  the  Word  or  abstinence  in  the  Spirit 
of  God,  but  of  our  own  withdrawing  from  the  light  and 
fighting  against  the  truth — u  ho  giveth  to  God  thankful- 
ness and  praise,  taking  to  himself  all  the  blame — then^ 
with  such  a  one  we  are  happy  we  can  freely  discourse,  and^, 
by  God's  blessing,  we  hope  to  help  him  onward  in  the 
way  everlasting. 

Yet  for  the  sake  of  disabusing  the  others  who  stand 
looking  for  a  dawning  they  know  not  whence  nor  when, 
let  me  interrogate  any  Christian,  how  he  won  his  way  from 
former  darkness  to  present  light  ?  Not  by  knowledge 
alone  of  what  the  Word  contains.  True.  By  what  then  ? 
by  earnest  prayer.  But  what  taught  him,  what  encouraged 
him  to  pray  ?  Was  it  not  certain  revelations  in  the 
Word  ?  Not  by  confidence  in  his  knowledge  or  his 
strength,  but  by  distrust  of  both.  True.  But  what 
taught  him  to  distrust  himself?  Was  it  not  certain  revel- 
ations in  the  word  ?  Not  by  bold  and  urgent  endeavours 
of  his  own,  but  by  humble  endeavours  rested  upon  hope 
of  heavenly  aid.  True.  But  what  taught  him  to  bridle 
his  impetuosity  and  expect  superior  aid  ?  Was  it  not 
certain  revelations  in  the  Word  ?  And,  to  sum  up  all, 
how  doth  that  Christian  know,  save  by  the  image  of 
righteousness  revealed  in  the  Word,  that  he  is  not  yet  in 
the  bondage  of  his  sins,  but  standeth  sure  in  the  liberty 

5 


34  PREPARATION  FOR  CONSULTING 

of  Christ  ?  Why  then,  in  the  name  of  plain  and  honest 
dealing-,  will  you  hesitate  to  acknowledge  and  asseverate 
for  the  behoof  of  lingering  and  mistrustful  men,  that  in 
God's  revelations,  rightly  used,  there  is  a  reservoir  of 
knowledge  and  direction,  ample  enough  to  feed  the  famish- 
ed spirit  of  the  world,  whence  every  sinner  may  derive  to 
himself  a  satisfying  stream  to  refresh  his  present  faintness, 
and  to  follow  his  footseps  through  tHe  tedious  wilderness 
of  life. 

Therefore  do  we  feel  upon  a  useful  and  a  hopeful  topic, 
while  we  endeavour  to  discover  what  it  is  which  hinders 
the  Scripture  from  its  full  efficacy  in  deriving  to  us  who 
search  them  the  regeneration  of  our  souls,  and  their  re- 
newal in  the  wl. ole  image  of  God. 

And  withou*  recurring  to  vhat  hath  been  already  said  of 
the  PREPARATION  ncccssary  for  perusing  aright  the  Word 
of  God,  we  come  at  once  to  the  perusal  itself,  and  shall 
now,  not  without  much  distrust  of  our  own,  and  interces- 
sion for  heavenly  power,  endeavour  to  take  account  of  the 
spirit  and  style  in  which  it  is  wont  to  be  perused  amongst 
us,  and  of  the  spirit  and  style  in  which  it  ought  to  be  peru- 
sed. And  being  conscious  that  we  have  many  convictions, 
to  express  which  chime  not  in  with  the  temper  of  the 
times,  and  some  sayings  hard  to  be  received  by  Christians 
discipled  in  modern  schools,  we  ask  your  patience  and 
Christian  courtesy,  and  pray  God  for  your  consent  and 
approbation. 

The  more  ignorant  sort  of  men,  who  entertain  religion 
by  a  kind  of  hereditary  reverence,  as  they  do  any  other 
custom,  take  up  the  word  of  God  at  stated  seasons,  and 
afflict^their  spirits  with  the  task  of  perusing  it,  and,  to 
judge  from  a  vacant  face  and  an  unawakened  tone,  and 
a  facility  of  enduring  interruption,  it  is  often  as  truly  in- 
flicted upon  the  soul  as  ever  pcna^ice  was  upon  the  flesh 
of  a  miserable  monk.  Or,  upon  another  occasion,  when 
one  beholds  mirth  and  jocularity  at  once  go  dumb  for  an 
act  of  worship,  and  revive  again  with  fresh  glee  when  the 


THE    ORACLES   OF    GOD.  35 

act  is  over,  one  cannot  help  believing  that  it  hath  been 
task  work  with   many,  if  not  with  all.     Holding  of  the 
same  superstition  is  the  practice  of  drawing  to  the  Word 
in  sickness,  affliction,  and  approaching  dissolution,  as  if  a 
charm  against  the  present   evil,  or  an  invocation  of  the 
future  good.     Against  these  and  all  other  mortifications  it 
were  enough  to  quote  that  weighty  sentence  of  Job.  *'  Can 
a  man  be  profitable  to  God,  as  one  that  is  wise  is  profitable 
unto  himself;  or  is  it  any  profit  to  the  Almighty  that  thou 
makest  thy  ways  perfect  ?''     It  is    well    pleasing   to  him 
that  his  word  is  honoured,  and  that  his  name  is  magnified 
by  the  intelligent  creatures  which  his  hand  hath  formed  ; 
but  he  cannot  endure  to  be  approached  with  mere   form, 
or  served  out  of  constraint.     It  is  to    be  preferred  above 
the  creatures  which  he  hath  made  that  delights  him ;  and 
to  reign  supremely  in  the  soul ;  at  all  times  to  be  held  in 
reverence,  and  over  all  our  actions  to  preside.     The  want 
of  will  to  his  service,  or  impatience  in  its  performance,  or 
joy  when  it  is  over,  converts  it  into  contempt,  the  more  hate- 
ful because  it  is  covered.     The  weakness  and  imperfections 
of  our  nature  he  will  overlook,    and  if  besought,   will  by 
his  spirit  remove ;  but  guile  and  disguise  and  all  hypocri- 
sies his   soul  hateth,  and  cannot    away    with.     And  for 
studying  his  will,  it  is  of  no  importance    save  to  perform 
it  in  the  face  of  all  opposition  from  within  and  from  with- 
out ;  therefore,  of  all    seasons,    sickness   and  affliction — 
when  we  are  disabled  from  action,  and  in  part  also  from 
thought — is,  it  seems  to  me,  the  season  least  proper  for  the 
perusal  of  the  Word.     If  it  cannot  overmaster  us  when 
we  are  clothed  in  all  our  strength,  then  it  is  a  poor  victory 
to  overcome  us  when  disease  hath  already  prostrated  our 
better  faculties.     Then  chiefly  to  take  concern   about  the 
name  and  the  Word  of  God   is  a  system  of  our  weakness, 
not  of  our  devotion.     Take  heed  then  ye  present  to  the 
Lord  no  lame  nor  maimed  offerings,  or  put  off  your  alle- 
giance with  well-timed  and  well  mannered  acts  of  occa- 
sional attendance  ;  6r  think  to   satisfy  Him  with  painful 


instances  of  self-denial,  "wlio  is  only  gratified  when  the 
service  of  his  creatures  goes  with  all  their  heart  and  soul, 
and  yields  to  them  the  height  of  self-enjoyment. 

From  this  extreme  of  narrow  and  enforced  attendance 
upon  the  Word  of  God,  there  are  many  who  run  into  the 
other  extreme  of  constant  consultation,  and  cannot  pass 
an  evening  together  in  conversation  or  enjoyment  of  any 
kind,  but  call  for  the  Bible  and  the  exposition  of  its  truths 
by  an  able  hand.  That  it  becomes  a  family  night  and 
morning  to  peruse  the  word — and  that  it  becomes  men  to 
assemble  themselves  together  to  hear  it  expounded — is  a 
fnith  ;  while  at  the  same  time  it  is  no  less  a  truth,  that  it 
is  a  monkish  custom,  and  a  most  ignorant  slavery,  to 
undervalue  all  intellectual,  moral,  or  refreshing  converse, 
ibr  the  purpose  of  hearing  some  favourite  of  the  priesthood 
set  forth  his  knoAvledge  or  his  experience,  though  it  be 
upon  a  holy  subject.  It  is  not  that  he  may  talk,  but  that 
we  all  may  talk  as  becometh  saints  ;  it  is  not  that  we  may 
hear  the  naked  truth,  but  that  we  may  exhihit  our  senti- 
jnents  and  views  of  all  subjects,  our  tempers  in  all  en- 
counters, to  be  consistent  with  the  truth.  It  is  not  mere- 
ly to  try  our  patience  in  hearing  but  to  exercise  all  our 
^aces,  that  we  come  together.  Let  the  Word  be  appeal- 
ed to,  in  order  to  justify  our  opinions  and  resolve  our 
doubts.  Let  there  be  an  occasion  worthy  of  it;  then  let 
it  be  called  in.  But  it  is  to  muzzle  free  discourse,  and 
banish  useful  topics,  and  interrupt  the  mind's  refresh- 
ment, and  bring  in  upon  our  manly  and  freeborn  way  of 
Fife,  the  slavishness  of  a  devotee,  the  coldness  of  a  hermit- 
age, and  the  formality  of  cloistered  canons,  thus  to  abolish 
the  healthful  pulses  of  unconstrained  companionship,  and 
the  free  disclosures  of  friendship,  and  the  closer  com- 
munion and  fellowship  of  saints.  Yet  though  thus  we  pro- 
test against  the  formality  and  deadness  of  such  a  custom, 
we  are  not  prepared  to  condemn  it,  if  it  proceed  from  a  pure 
thirst  after  divine  teaching.  If  in  private  we  have  a  still 
stronger  relish  for  it  than  in  the  company  of  our  friends 


THE  ORACLES   OF    GOD.  37 

- — if  in  silent  study  we  love  its  lessons  no  less  than  from 
the  lips  of  our  favourite  pastor — then  let  the  custom  have 
free  course,  and  let  the  Word  be  studied  w^henever  we 
have  opportunity,  and  whenever  we  can  go  to  it  with  a 
common  consent. 

Against  these  two  methods  of  communing  with  the 
word  oi  God,  whereof  the  one  springs  from  the  religious 
timidity  of  the  world,  the  other  from  the  religious 
timidity  of  Christians ;  the  one  a  penance,  the  other  a 
weakness  ;  we  have  little  fear  of  carrying  your  judgments ; 
but  vou  will  be  alarmed  when  we  carry  our  censure  against 
the  common  spirit,  of  dealing  with  it  as  a  duty.  Not  but 
that  it  is  a  duty  to  peruse  the  word  of  God,  but  that  it  is 
something  infinitely  higher.  Duty  means  a  verdict  of 
conscience  in  its  behalf.  Now  conscience  is  not  an  inde- 
pendent power,  at  the  bidding  of  which  the  Word  abides 
to  be  opened,  and  at  its  forbidding  to  continue  sealed— 
but  the  Word,  let  conscience  bid  or  forbid,  stands  forth 
dressed  in  its  own  awful  sanctions.  "  Believe  and  live" — 
"  Believe  not  and  die."  If  conscience  have  added  her 
voice  also,  that  is  another  sanction,  but  a  sanction  which 
was  not  needful  to  be  superadded.  When  my  Maker 
speaks,  I  am  called  to  listen  by  a  higher  authority  than 
the  authority  of  my  own  self.  I  should  make  sure 
that  it  is  my  Maker  who  speaks — and  for  this  let  every 
faculty  of  reason  and  feeling  do  its  part ;  but  being 
assured  that  it  is  no  other  than  his  voice  omnipotent, 
my  whole  soul  must  burst  forth  to  give  him  attend- 
ance. There  must  be  no  demur  for  any  verdict  of  any 
inward  principle.  Out  of  duty,  out  of  love,  out  of  adora- 
tion, out  of  joy,  out  of  fear,  out  of  my  whole  consenting 
soul,  1  must  obey  my  Maker's  call.  Duty,  whose  cold 
and  artificial  verdict,  the  God  of  infinite  love  is  served 
withal  is  a  sentiment  which  the  lowest  relationships  of  life 
are  not  content  with.  Servant  with  master — child  with 
teacher — friend  with  friend — when  it  comes  to  the  senti- 
ment of  duty,  it  is  near  its  dissolution ;   and  it  never 


38  PREPARATION  FOR  CONSULTING 

thrives  or  comes  to  good  but  when  it  rests  upon  well- 
tried  trust  and  hearty  regard  ;  upon  a  love  to  our  persons, 
and  a  confidence  in  our  worth.  And  in  the  ties  of  nature, 
to  parents,  to  children,  to  brethren,  to  husband  and  wife, 
there  to  be  listened  to  out  of  cold  constraint  of  duty  argues 
nature  gone  well  nigh  dead.  There  is  a  prompter  con- 
sent, a  deep  sympathy  of  love,  an  over- stepping  of  all  the 
limits  of  duty,  agoing  even  unto  the  death,  which  hardly 
satisfies  the  soul  of  such  affection.  What  then  shall  we 
say  of  that  closest  of  all  relations — creature  to  Creator — • 
which  hath  in  it  the  germ  of  every  other  :  the  parental,  for 
he  formed  us  ;  the  patronal,  for  he  hath  upheld  us  ;  the 
friendly,  for  in  all  our  straits  he  hath  befriended  us  ;  the 
loyal,  for  our  safety  is  in  his  royal  hand ;  and,  which  addeth 
the  attachment  to  very  self,  *'for  we  are  ourselves  his 
workmanship  !''  To  bind  this  tie,  nothing  will  suffice  but 
strong  and  stubborn  necessity.  Duty,  in  truth,  is  the 
very  lowest  conception  of  it — privilege  is  a  higher — 
honour  a  higher  happiness  and  delight  a  higher  still.  But 
duty  may  be  suspended  by  more  pressing  duty — privi- 
lege may  be  foregone  and  honour  forgot,  and  the  sense  of 
happiness  grow  dull  ;  but  tiiis  of  listening  to  His  voice 
who  plants  the  sense  of  duty,  bestows  privilege,  honour 
and  happiness,  and  our  every  other  faculty,  is  before  all 
these,  and  is  equalled  by  nothing  but  the  stubbornest  ne- 
cessity. We  should  hear  His  voice  as  the  sun  and  stars 
do  in  their  courses,  as  the  restful  element  of  earth  doth 
in  its  settled  habitation.  His  voice  is  our  law,  which  it  is 
sacrilege,  worse  than  rebellion,  worse  than  parental  rebel.' 
lion,  to  disobey.  He  keeps  the  bands  of  our  being  together. 
His  voice  is  the  charter  of  our  existence,-  which  being 
disobeyed,  we  should  run  to  annihilation,  as  our  great 
father  would  have  done,  had  not  God  in  mercy  given  us  a 
second  chance  by  erecting  the  platform  of  our  being  upon 
the  new  condition  of  probation,  different  from  that  of  all 
known  existences.  Was  it  ever  heard  that  the  sun  stop- 
ped in  his  path,  but  it  was  God  that  commanded?     Was 


THE   ORACLES   OF    GOD.  89 

it  ever  heard  that  the  sea  forgot  her  instability,  and  stood 
apart  in  walled  steadfastness,  but  it  was  God  that  com- 
manded ?  Or  that  fire  forgot  to  consume,  but  at  the 
voice  of  God  ?  Even  so  man  should  seek  his  Maker's 
word,  as  he  loveth  his  well-being,  or,  like  the  unfallen 
creatures  of  God,  as  he  loveth  his  very  being — and  labour 
in  his  obedience,  without  knowing  or  wishing  to  know 
aught  beyond. 

Necessity,  therefore,  I  say,  strong  and  eternal  necessity, 
is  that  which  joins  the  link   between  the  creature  and  the 
Creator,  and  makes  man  incumbent  to  the  voice  of  God. 
To  read  the  Word  is  no   ordinary  duty,   but  the  mother 
of  all  duty,  enlightening  the  eyes  and  converting  the  soul, 
and  creating  that  very  conscience  to  which  we  would  sub- 
join it.     We  take  our  meat  not  by  duty— the  body  must 
go  down  to  dust  without  it — therefore   we  persevere  be- 
cause we  love  to  exist.     So  also  the  word  of  God  is  the 
bread  of  life,  the  root  of  all  spiritual  action,  without  which 
the  soul  will  go  down  if  not  to  instant  annihilation,  to  the 
wretched  abyss  of  spiritual  and  eternal  death.     But  while 
we  insist  that  the  Scriptures  should  be  perused  out  of  the 
sense,  not  of  an  incumbency,  but  of  a  strong  necessity,  as 
being  the  issued  orders  of  Him  who  upholdeth  all  things 
— we  except  against  any  idea  of  painfulness  or    force. 
We  say  necessity,  to  indicate  the  strength  of  the  obliga- 
tion, not  its  disagreeableness.     But  in  truth,  there  is  no 
such  feeling,  but  the  very  opposite,  attached  to  every   ne- 
cessity of  the  Lord's  appointing.     Light  is   pleasant   to 
the  eyes,  though  the  necessary  element  of  vision.     Food 
is  pleasant  to  the  body,  though  the  staple  necessary  of  life. 
Air  is  refreshing  to  the  frame,  though  the  necessary   ele- 
ment of  the  breathing  spirit.     What  so  refreshing  as  the 
necessary  of  water  to   all  animated  existence  ?     Sleep  is 
the  very  balm   of  life  to   all   creatures   under  the  sun. 
Motion  is  from  infancy  to  feeblest  age  the  most  recreating 
of  things,  save  rest  after  motion.     Every  necessary  instinct 
for  preserving  or  continuing  our  existence,   hath  in   it  a 


4 


40  PREPARATION  FOR  CONSULTING 

pleasure,  when  indulged  in  moderation ;  and  the  pain 
which  attends  excess  is  the  sentinel  in  the  way  of  danger, 
and,  like  the  sentinel's  voice,  upon  the  brink  of  ruin  should 
be  considered  as  the  pleasantest  of  all  though  withdrawing 
us  from  the  fondest  pursuit.  In  like  manner  attendance 
on  God's  law,  though  necessary  to  the  soul  as  wine  and 
milk  to  the  body,  will  be  found  equally  refreshing  ;  though 
necessary  as  light  to  the  eyes,  will  be  found  equally  cheer- 
ful :  though  necessary  as  rest  to  the  weary  limbs,  will  be 
found  equally  refreshing  to  our  spiritual  strength. 

A  duty  which  is  at  all  times  a  duty,  is  a  necessity  ,  and 
this  listening  to  the  voice  of  God  can  at  no  time  be  dis- 
pensed with,  and  therefore  is  a  stark  necessity.  The  life 
of  the  soul  can  at  no  time  proceed,  without  the  present 
sense  and  obedience  of  its  maker's  government  His  law- 
must  be  present  and  keep  concert  with  our  most  inward 
thoughts ;  from  which,  as  we  can  never  dissolve  con- 
nection, so  ought  we  never  to  dissolve  connection  with 
the  regulating  voice  of  God.  In  all  our  rising  emo- 
tions ;  in  all  our  purposes  conceiving,  in  all  our  thought- 
ful debates,  holden  upon  the  propriety  of  things;  in 
all  the  secret  councils  of  the  bosom — the  law  of  God 
should  be  consentaneous  with  the  law  of  Niiture,  or  rather 
should  be  umpire  of  the  council,  seeing  Nature  and  Na- 
ture's laws  have  receded  from  the  will  of  God,  and  become 
blinded  to  the  best  interests  of  our  spiritual  state.  The 
world  is  apt  to  look  only  to  the  executive  purt  of  conduct 

-to  the  outward  actions,  which  come  forth  from  behind 

the  curtains  of  deliberative  thought  ;  and  as  thtse  have 
stated  seasons,  and  are  not  constantly  recurring,  it  hath 
come  to  pass  that  the  Word  of  God  is  read  and  entertain- 
ed, chiefly  for  the  visible  parts  of  life  ;  being  used  as  a 
sort  of  elbow-monitor  to  guard  our  conduct  from  offence, 
rather  than  a  universal  law  to  impregnate  all  the  sources 
of  thought  and  action.  My  brethren,  doth  the  hand  ever 
forget  its  cunning,  or  the  tongue  its  many  forms  of  speech, 
or  the  soul  its  various  states  of  feeling  and  passion  ?     Is 


THE    ORACLES   OF    GOD.  41 

there  an  interval  in  the  wakeful  day,  when  the  mind  ceases 
to  be  in  fluctuating  motion,  and  is  bound  in  rest  like  the 
frozen  lake  ?  I  do  not  ask,  is  it  always  vexed  like  the 
troubled  sea — but  doth  it  ever  rest  from  emotion,  and  re- 
main steadfast  like  the  solid  land  ?  Doth  not  thought  suc- 
ceed thought,  impression  impression,  recollection  recollec- 
tion, in  a  ceaseful  and  endless  round  ?  And,  before  this  plea- 
sant agitation  of  vital  consciousness  can  compose  itself  to 
rest,  the  eye  must  be  sealed  to  light,  and  the  ear  stoppedt  0 
hearing,  and  the  body  become  dead  to  feeling,  and  the 
powers  of  thought  and  action,  done  out,  surrender  them- 
selves to  repose.  Nay,  even  then,  under  the  death- like 
desertion  of  all  her  faculties  and  the  oppressive  weight  of 
sleep,  the  mind  in  her  remoter  chambers  keeps  up  a  fan- 
tastical disprot  of  mimic  life,  as  if  loth  for  an  instant  to 
forego  the  pleasure  she  hath  in  conscious  being.  Seeing, 
then,  not  even  the  sleep-locked  avenues  of  sense,  nor  the 
wornout  powers  of  thought  and  action,  nor  slumber's  soft 
embrace,  can  so  lull  the  soul  that  she  should  for  a  while 
forget  her  cogitations,  and  join  herself  to  dark  oblivion ; 
seeing  that  she  keeps,  up  the  livelong  day  a  busy  play  of 
thought,  feeling,  and  action,  and  during  the  night  keeps 
vigils  in  her  mysterious  chambers,  fighting  with  the 
powers  of  oblivion  and  inertness,  a  battle  for  existence — 
how  should  she  be  able  for  any  instant  to  do  without  the 
presence  and  operations  of  her  Creator's  laws — from  which 
being  at  any  instant  exempted,  she  is  a  god  unto  herself, 
or  the  world  is  her  god  ?  From  their  authority  to  be  de- 
tached, however  brief  a  season,  is  for  that  season  to  be 
under  foreign  control,  and  rebellious  to  the  Being  of 
whom  her  faculties  are  holden,  and  by  whom  her  powers 
of  life  are  upheld. — His  laws  should  be  present  in  our  in- 
ward parts,  yea,  hidden  in  our  hearts,  that  we  oflfend  him 
not.  They  should  be  familiar  as  the  very  consciousness 
of  life.  Into  the  belief  being  received,  they  should  pass 
into  the  memory,  grow  incorporate  with  the  hidden  sources 
of  nature  ;  until  the  array  of  our  purposes  and  actions 

6 


4*2  MANNER    OF    CONSlILTINe 

learn  to  display  itself  under  the  banners  of  the  Supreme ; 
until  instinct,  blind  instinct  himself,  have  his  eye  opened 
and  purged  by  the  light  of  Heaven,  and  come  forth  sub- 
missive to  Heaven's  voice ! 

If  any  one  who  heareth  me,  have  the  Word  so  believed, 
so  treasured,  so  incorporated,  the  same  is  a  perfect  man, 
and  needeth  only  to  preserve  himself  so.  But  as  there  is 
no  one,  or  hardly  any  one,  so  instated,  I  take  the  benefit 
of  these  arguments  and  illustrations,  to  press  home  upon 
you  the  reading  of  the  Word  in  another  style  than  you 
are  wont. 

And,  First, — That  which  I  have  sketched  of  the  soul's 
necessities,  needeth  something  more  than  to  rake  the  scrip- 
tures for  a  few  opinions,  which,  by  what  authority  I  know 
not,  they  have  exalted  with  the  proud  name  of  the  doctrines; 
as  if  all  scripture  were  not  profitable  for  doctrine. — 
Masterful  men,  or  the  masterful  current  of  opinion,  hath 
ploughed  with  the  word  of  God,  and  the  fruit  has  been 
to  inveigle  the  mind  into  the  exclusive  admiration  of 
some  few  truths,  which  being  planted  in  the  belief,  and 
sacrificed  to  in  all  religious  expositions  and  discourses, 
have  become  popular  idols,  which  frown  heresy  and  ex- 
communication upon  all  who  dare  stand  for  the  unadulter- 
ated, uncurtailed  testimony.  Such  shibboleths  every  age 
hath  heen  trained  to  mouth  ;  and  it  is  as  much  as  one's 
religious  character  is  worth,  to  think  that  the  doctrinal 
shibboleths  of  the  present  day  may  not  include  the  whole 
contents  and  capacity  of  the  written  Word.  But,  truly, 
there  are  higher  fears  than  the  fear  even  of  the  religious 
world  ;  and  greater  loss  than  the  loss  of  religious  fame. 
Therefore,  craving  indulgence  of  you  to  hear  us  to  an  end, 
and  asking  the  credit  of  good  intention  upon  what  you 
have  already  heard,  we  summon  your  whole  unconstrained 
man  to  the  engagement  of  reading  the  Word  ; — not  to 
authenticate  a  meagre  outline  of  opinions  elsewhere  de- 
rived, but  to  prove  and  purify  all  the  sentiments  which 
bind  the  confederations  of  life ;  to  prove  and  purify  all  the 


THE    OKACLES   OF    GOD,  43 

feelings  which  instigate  the  actions  of  life  ;  many  to  anni- 
hilate ;  many  to  implant  :  all  to  regulate  and  reform  ; — 
to  bridle  the  tongue  till  its  words  come  forth  in  unison 
with  the  word  of  God,  and  to  people  the  whole  soul  witli 
the  population  of  new  thoughts,  which  that  Word  reveals 
of  God  and  man — of  the  present  and  the  future.  These' 
doctrines,  truly  should,  be  like  the  mighty  rivers  which 
fertilize  our  island,  whose  waters,  before  escaping  to 
the  sea,  have  found  their  way  to  the  roots  of  each  several 
flower,  and  plant,  and  stately  tree,  and  covered  the  face  of 
the  land  with  beauty  and  with  fertility — spreading  plenty 
for  the  enjoyment  of  man  and  beast.  So  ought  these 
great  doctrines  of  grace  of  the  God  in  Christ,  and  the  help  of 
God  in  the  Spirit,  and  fallen  man's  need  of  both — to  carry 
health  and  vitality  to  the  whole  soul  and  surface  of 
christian  life.  But  it  hath  appeared  to  us,  that,  most  un- 
like such  wide-spreading  streams  of  fertility,  they  are 
often,  as  it  were,  confined  within  rocky  channels  of  intoler- 
ance and  disputation,  where  they  hold  noisy  brawl  with 
every  impediment,  draining  off  the  natural  juices  of  the 
soul ;  and,  instead  of  fruits  and  graces,  leaving  all  behind 
naked,  bai  ren,  and  unpeopled  !  which  makes  us  lament. 

In  the  Second  place, — That  {he  catechetical  books  of 
any  church  should  have  come  to  play  such  a  conspicu- 
ous part  in  the  foreground  of  the  Christian  stage  ;  and 
have  not  kept  their  proper  inferiority,  and  served  as  hand- 
maidens to  the  book  of  God.  They  are  exhibitions,  not 
of  the  whole  Bible,  as  is  often  thought,  but  of  the  abstract 
doctrines,  and  formal  commandments  of  the  Bible  :  and 
this  not  upon  any  super-human  testimony,  but  after  the 
judgment  of  fallible  mortals  like  ourselves.  We  are  not 
discontented  with  them  on  that  account,  but,  on  the  other 
hand,  we  are  proud  to  possess  such  as  our  church  doth 
acknowledge :  but  we  are  very  discontented  that  they 
should  have  stepped  from  their  proper  place  of  discerning 
heresy,  and  preserving  in  the  church  a  unity  of  faith  ; 
that  from  this  useful  office  they  should  have  come  to  usurp 


44  MANNER    or    CONStLTiJid 

it  as  the  great  instrument  of  a  religious  education,  and  the 
great  store-house  of  religious  knowledge,  in  our  familes, 
in  our  schools,  and  even  in  the  ministry  of  our  churches. 
Now  they  are  not  good  instruments  of  education,  being 
above  the  level  of  youth  and  the  most  of  men,  and  ad- 
dressing only  the  intellect,  and  that  only  '\^  ith  logical 
forms  of  truth,  not  wiih  narrative,  with  example,  with 
eloquence  or  with  feeling.  And  as  to  their  being  store- 
houses of  religious  knowledge — they  want  the  most 
essential  staples  of  our  religion  ;  for  there  is  in  them  no 
authoritative  voice  of  our  God  that  we  should  fear  them  ; 
no  tender  sympathetic  voice  of  our  Saviour,  that  we  should 
tenderly  affect  them  in  return  ;  no  unction  of  the  Holy 
One,  that  we  should  depend  upon  them  for  healing 
power.  All  we  do  is  to  believe  them,  and  this  not  until 
we  have  carried  an  appeal  to  the  word  of  God,  which 
surely  were  as  worthy  a  first  appeal  and  a  maiden  faith. 
Moreover,  there  is  in  them  no  feature  of  Christian  ima- 
gery, to  catch  the  conception  ;  nor  patterns  of  holy  men, 
to  awaken  the  imitation  of  excellence,  and  draw  on  the 
admiration  of  holiness ;  no  joyful  strains  of  hope  and 
promised  bliss,  to  rouse  Nature's  indolence  ;  nor  eager 
remonstrances  against  the  world's  ways;  nor  stern  de- 
nouncements, like  the  thunder  of  heaven  upon  the  head 
of  its  transgressions;  nor  pathetic  bursts  of  sympathy 
over  Nature's  melancholy  conditions,  and  more  melan- 
choly prospects.  On  these  accounts  most  indubitable 
it  is  that  the  rich  and  mellow  Word  with  God's  own  wis- 
dom mellow,  and  rich  with  all  mortal  and  immortal  at- 
tractions, is  a  better  net  to  catch  childhood,  to  catch  man- 
hood, withal,  than  these  pieces  of  man's  wording  however 
true  to  Scripture,  or  compounded  of  the  ingredients  of 
human  wisdom.  From  the  prevalence  of  this  taste  for 
doctrinal  and  catechetical  statements,  there  hath  sprung, 

In  the  Third  place, — This  succession  of  practical  evils, 
over  which  we  most  bitterly  lament.  The  Scriptures  are 
not  read  for  the  higher  ends  of  teaclung  the  soul  practical 


THE    ORACLES   OF    GOD,  40 

wisdom  and  overcoming  the  practical  errors  of  all  her 
faculties,  of  all  her  judgments,  and  of  all  her  ways.  Then 
the  Word,  which  is  diversified  for  men  of  all  gifts,  Com- 
eth to  be  prized  chiefly  as  a  treasure  of  intellectual  truth, 
elements  of  religious  dogmatism — often  an  armoury  of 
religious  warfare.  Then  our  spirits  become  intolerant  of 
all  who  find  in  the  Bible  any  tenets  differing  from  our 
own,  us  if  they  had  made  an  invasion  upon  the  integrity 
of  our  faith,  and  were  plotting  the  downfall  of  religion 
itself.  Then  an  accurate  statement  of  opinion  from  the 
pulpit,  from  the  lips  of  childhood,  from  the  death-bed  of 
age,  becomes  all  in  all ;  whereas  it  is  nothing  if  not  con- 
joined with  the  utterances  of  a  Christian  spirit,  and  the 
evidences  of  a  renewed  life.  Who  can  bear  the  logical 
and  metaphysical  aspect  with  which  Religion  looks  out 
from  the  temples  of  this  land,  playing  about  the  head,  but 
starving  the  well-springs  of  the  heart,  and  drying  up  the 
fertile  streams  of  a  holy  and  charitable  life  !  An  accurate, 
systematic  form  is  the  last  perfection  of  knowledge  ;  and 
a  systematic  thinker  is  the  perfection  of  an  educated  man. 
Therefore,  it  is  high  intolerance  of  the  far  greater  number^ 
whose  heart  and  whose  affections  may  be  their  master 
faculty,  to  present  nothing  but  intellectual  food,  or  that 
chiefly  :  and  moreover,  it  is  a  religious  spoliation  of  the 
heavenly  wisdom,  which  hath  a  strain  fitted  to  every  mood; 
audit  is  an  unfeeling,  unfaithful,  dealing  between  God  and 
the  creatures  whom  he  hath  been  at  such  charges  to  save. 
And  to  look  suspicious  upon  those  who  are  attracted  to 
the  sacred  page  by  its  gracious  pictures  of  the  divine 
goodness,  and  love  it  with  a  simple  answer  of  affection 
to  its  affectionate  sayings,  or  a  simple  answer  of  hope  to  its 
abundant  promises — to  undervalue  those  who  feed  their 
souls  with  its  spiritual  psalmody,  or  direct  their  life  by  its 
weighty  proverbs,  reckoning  an  authority  and  grace  of 
God  to  reside  in  every  portion bf  it — to  suspect  those  who 
live  on  devotion,  on  acknowledgments  of  Providence,  and 
imitation  of  Christ,   because  they   cannot  couch  their 


46  MANNER   OF    CONSULTING 

■simple  faith  and  feeling  in  technical  and  theological  phrase^ 
but  sink  dumb  when  the  high  points  of  faith  are  handled — 
all  these — the  baneful  effects  of  holding  so  much  acquaint- 
ance with  formularies  of  doctrine,  and  so  little  of  the 
Word  itself — so  much  acquaintance  with  the  religious 
spirit  of  the  age  and  country,  and  so  little  with  the  spirit 
of  God,  argue  a  narrow  form  of  religion,  and  an  unchari- 
tableness  of  spirit,  from  which  we  pray  God,  to  deliver 
all  who  pertain  to  the  household  of  faith  ! 

Oh  !  brethren,  let  me  now  drop  this  strain  of  censure 
which  the  honour  of  the  Bible  hath  forced  me  to  maintain 
against  my  better  liking,  and  speak  persuasively  in  your 
ear  for  a  noble  and  more  enlarged  perception  of  the  truth. 
Pour  ye  out  your  whole  undivided  heart  before  the  com- 
mand of  God.  Give  your  enlarged  spirit  to  the  com- 
munion of  his  word.  Be  free  ;  be  disentangled.  Let  it 
teach  ;  let  it  reprove  ;  let  it  correct ;  let  it  instruct  in 
righteousness  ;  let  it  elevate  you  with  its  wonderful  de- 
lineations of  the  secrets  of  the  divine  nature,  and  of  the 
future  destinies  of  the  human  race,  higher  than  the  loftiest 
poetry  ;  and  let  it  carry  you  deeper,  with  its  pictures  of 
our  present  and  future  wretchedness,  than  the  most  pathe- 
tic sentiments  ever  penned  by  the  novelist  : — and  let  it 
take  affection  captive  by  its  pictures  of  divine  mercy  and 
forgiveness,  more  than  the  sweetest  eloquence  :  let  it  trans- 
port you  with  indignation  at  that  with  which  it  is  indig- 
nant, and  take  you  with  passion  when  it  is  impassioned  ; 
when  it  blames  be  ye  blamed  ;  when  it  exhorts  be  ye  ex- 
horted ;  when  it  condescends  to  argument,  by  its  argu- 
ments be  ye  convinced.  Be  free  to  take  all  its  moods, 
and  catch  all  its  inspirations.  "I'hen  shall  you  become 
instinct  with  all  Christian  feeling,  and  pregnant  with  all 
holy  fruits, '  thoroughly  furnished  for  every  good  word 
and  work.' 

"Why,  in  modern  times,  tio  we  not  take  from  the  Word 
thai  sublimity  of  design  and  gigantic  strength  of  purpose 
Avhich  made  all   things   bend   before  the   saints,  whose 


THE    ORACLBS   OF    COD.  47 

praise  is  in  the  Word  and  the  church  of  God  ?  Why  have 
the  written  secrets  of  the  Eternal  become  less  moving 
than  the  fictions  of  fancy,  or  the  periodical  works  of  the 
day  ;  and  their  impressiveness  died  away  into  the  imbecili- 
ty of  a  tale  that  hath  been  often  told  ?  Not  because  man's 
spirit  hath  become  more  weak.  Was  there  ever  an  age 
in  which  it  was  more  patient  of  research,  or  restless  after 
itnprovement  ?  Not  because  the  Spirit  of  God  hath  be- 
come backward  in  his  help,  or  the  Word  divested  of  its 
truth — but  because  we  treat  it  not  as  the  all-accomplish- 
ed wisdom  of  God — the  righteous  setting  works  of  men 
along  side  of  it,  or  masters  over  it — the  world  altogether 
apostatizing  from  it  unto  folly.  We  come  to  meditate  it, 
like  armed  men  to  consult  of  peace — our  whole  mind 
occupied  with  insurrectionary  interests — we  suffer  no 
captivity  of  its  truth.  Faith,  which  should  brood  with 
expanded  wings  over  the  whole  heavenly  legend,  imbib- 
ing its  entire  spirit — what  hath  it  become  ?  a  name  to 
conjure  up  theories  and  hypothesis  upon.  Duty  likewise 
hath  fallen  into  a  few  formalities  of  abstaining  from  amuse- 
ments, and  keeping  up  severities-^— instead  of  denoting  a 
soul  girt  with  all  its  powers  for  its  Maker's  will.  Re- 
ligion also,  a  set  of  opinions  and  party  distinctions  sepa- 
rated from  high  endowments,  and  herding  with  cheap 
popular  accomplishments — a  mere  serving-maid  of  every- 
day life  ;  instead  of  being  the  mistress  of  all  earthly,  and 
the  preceptress  of  all  heavenly,  sentiments — and  the  very 
queen  of  all  high  gifts,  and  graces,  and  perfections,  in 
every  walk  of  life  ! 

To  be  delivered  from  this  dwarfish  exhibition  of  that 
plant  which  our  heavenly  Father  hath  planted,  take  up  this 
holy  book.  Let  your  devotions  gather  warmth  from  the 
various  exhibitions  of  the  nature  and  attributes  of  God. 
Let  the  displays  of  his  power  overawe  you,  and  the  goings 
forth  of  his  majesty  still  you  into  reverend  observance. 
Let  his  uplifted  voice  awake  the  slumber  of  your  spirits, 
and  every  faculty  burn  in  adoration  of  that  image  of  the 


48  MANNER   OF    CONSULTING,   kc. 

invisible  God  which  his  word  reveals.  If  Nature  is  rev» 
erend  before  Him,  how  much  more  the  spirit  of  man  for 
whom  he  rideth  forth  in  his  state !  Let  his  Holiness,  be- 
fore v/hich  the  pure  seraph  veils  his  face,  and  his  Justice, 
before  which  the  heavens  are  rebuked,  humble  our  frail 
spirits  in  the  dust,  and  awaken  all  their  conscious  guilt. 
Then  let  the  richness  of  his  mercy  strike  us  dumb  with 
amazement,  and  his  offered  grace  revive  our  hopes  anew ; 
and  let  his  Son,  coming  forth  with  the  embraces  of  his 
love,  fill  our  spirits  with  rapture.  Let  us  hold  him  fast 
in  sweet  communion ;  exchange  with  him  affection's 
kindest  tokens ;  and  be  satisfied  with  the  sufficiency  of 
his  grace  ;  and  let  the  strength  of  his  Spirit  be  our  refuge, 
his  all-sufficient  strength  our  buckler  and  our  trust! 

Then,  stirred  up  through  all  her  powers,  and  awaken- 
ed from  the  deep  sleep  of  Nature  and  oblivion  of  God, 
(which  among  visible  things  she  partaketh,)  our  soul  shall 
come  forth  from  the  communion  of  the  Word  full  of  di- 
vine energy  and  ardour,  prepared  to  run  upon  this  world's 
theatre,  the  race  of  duty  for  the  prize  of  life  eternal.  She 
shall  erect  herself  beyond  the  measures  and  approbation 
of  men,  into  the  measures  and  approbation  of  God.  She 
shall  become  like  the  saints  of  old,  who  strengthened  by 
such  repasts  of  faith,  "  subdued  kingdoms,  wrought 
righteousness,  obtained  promises,  stopped  the  mouths  of 
lions,  quenched  the  violence  of  fire,  escaped  the  edge  of 
the  sword,  out  of  weakness  were  made  strong,  waxed 
valiant  in  fight,  and  turned  to  flight  the  armies  of  the  ali- 
ens." 


ORATION  III. 

3oas  T.  39.  sE^nca  the  scriftches. 

The  Obeying  of  the  Oracles  of  God, 

Hitherto  our  way  hath  been  easy,  though  among 
the  prejudices  of  men.  In  claiming  for  the  Almighty's 
voice  a  due  preparation  and  a  full  attendance  of  our  facul- 
ties, we  have  been  handling  a  question  of  religious  formali- 
ty rather  than  of  religious  conduct.  Conduct  doubtless 
it  is  duly  to  wait  upon  the  Lord,  the  conduct  of  the  heart 
as  well  as  of  the  outward  man,  but  it  is  a  conduct  which 
may  be  assumed  at  little  expense.  It  requires  a  sacrifice 
of  convenience  and  of  attention,  which  many  should  be 
content  to  render,  if  it  would  purchase  them  the  favour  of 
God :  and  many  there  be  who  give  themselves  with  alt 
diligence  to  the  lessons  already  handled  of  making  ready 
and  giving  ear  to  the  divine  Word,  but  stop  short  when 
summoned  to  the  obedience  of  what  they  have  heard. 
Then  interest  comes  in  to  play  its  part,  and  custom,  and 
the  fear  of  change,  with  all  the  aversions  of  Nature  to  the 
will  of  God.  The  divine  word,  in  old  times,  commended 
itself  to  the  fears  of  men,  while  the  emblems  of  omnipo- 
tence overhung  them.  The  rebellion  of  Korah  soon  ceas- 
ed when  the  earth  opened  her  mouth ;  and  the  people  left 
murmuring  when  the  fiery  serpents  made  havoc  of  the 
camp  ;  and  though  these  emblems  have  ceased,  the  Scrip- 
tures have  around  them  so  much  of  hereditary  reverence, 
and  so  much  of  intrinsic  recommendation,  that  the  plead- 
ings which  we  have  made,  seem  to  us  easy  compared  with 
that  upon  which  we  have  now  to  enter.  We  have  now 
to  contest  it  with  the  most  stubborn  habits  and  the  most 
pleasing  desires  of  Nature.  It  is  no  longer  a  matter  of  words 
to  be  listened  to,  but  of  deeds  to  be  performed.     The  law 

7 


50  OBEYING    THE   ORACLES    OF    GOD. 

promulgated  with  such  solemnity,  and  listened  to  with  such 
devotion,  has  now  to  be  obeyed.  Then,  brethren,  lend  us 
a  favourable  ear,  and  give  to  our  words  a  generous  welcome : 
the  cause  is  difficult,  the  issues  most  momentous  ;  the  in- 
strument is  weak,  and  your  interests  are  at  stake  ;  therefore 
may  God,  whosustaineth  the  right,  not  absent  himself  from 
the  cause  of  his  own  holy  law,  but  give  efficacy  to  weak- 
ness, that  his  glory  may  the  more  abound. 

There  prevails  universally  against  divine  institutions 
not  only  a  strong  reluctance,  «but  also  a  delusive  preju- 
dice, that  they  are  an  invasion  upon  the  liberty  of  man's 
estate.  The  question  is  conceived  to  be,  wht  ther  we  shall 
be  at  our  own  liberty  or  at  the  disposal  of  God — a  ques- 
tion between  freedom  and  compulsion.  This  prejudice 
we  shall  first  expose,  and  bring  the  fair  statement  of  the 
question  before  you.  Then  we  shall  account  for  the  re- 
luctance which  we  feel  to  the  law  of  God  when  we  enter 
to  its  obedience.  Then  set  before  you  the  fatal  result  of 
persisting  against  it ;  and  close  this  oration  by  contesting 
it  witli  your  demurs  and  oppositions. 

The  portion  of  truth  which  one  can  for  himself  exam- 
ine, is  so  mere  a  scantling  of  what  is  needful  for  the  ser- 
vice of  his  life,  and  has  in  it  such  instability  when  not  un- 
der the  helm  of  authority,  human  or  divine,  fhat  men  have 
found  it  necessary  to  lay  up  and  patronize  a  store  of  com- 
mon truth,  out  of  which  each  man  may  be  furnished  ready 
to  hand  when  he  comes  to  need  it,  without  the  trouble  of 
discovering  for  himself.  This  common  store  consists  of 
the  customs  established,  the  opinions  popular,  the  laws  in- 
stituted, the  private  duties  expected,  and  the  manners  ap- 
proved. These  are  a  grand  legacy  transmitted  from  suc- 
cessive generations,  the  accumulated  wealth  of  the  wit  and 
wisdom  of  our  fathers — in  which  to  become  conversant 
we  are  for  nearly  a  third  of  our  life  regarded  as  under  age, 
^rards  of  our  parents,  and  incompetent  in  great  matters  to 
act  for  ourselves.  If  we  set  any  of  these  traditions  aside, 
following  our  own  inventions  or  giving  scope  to  our  per- 


OBEYING  THE  ORACLES  OF  GOD.  51 

sonal  freedom,  we  are  eyed  with  suspicion  or  punished  as 
defauhers,  and,  in  capital  matters,  banished  from  good  so- 
ciety,  from  our  native  land,  and  from  life  itself.  Thus  it 
fares  with  human  kind  ;  they  are  knit  generation  to  gene- 
ration. Our  fathers  bind  us,  and  we  shall  bind  our  chil- 
dren. No  man  is  free.  All  men  are  constrained  by  an 
authority  over  which  they  have  no  controul,  and  arc  in 
their  turn  controlling  others  who  have  yet  to  be. 

Let  no  man,  therefore,  in  the  pride  of  his  heart,  revolt 
from  the  traditions  of  God  as  an  imposition  upon  the 
freedom  of  his  estate.  If  the  wisdom  of  God  take  no 
hand  in  the  ordination  of  our  life,  then  the  wisdom  of  our 
fathers  will  do  it  all.  But  for  us,  we  shall  be  the  same 
governed  and  shackled  creatures  as  before.  We  may 
change  the  place  of  our  residence  for  a  country  where 
God's  traditions  are  unknown,  and  thereby  change  the  de- 
gree or  form  of  the  bondage,  but  the  necessity  of  it  for 
peace  and  enjoyment  will  still  remain.  We  may  change 
our  sphere  in  life  to  one  where  God's  traditions  are  tram- 
pled under  foot,  and  find  a  momentary  release,  but  sooa 
the  habits  of  our  new  condition  will  become  as  peremp- 
tory as  those  of  the  old.  In  truth,  there  is  no  deliverance. 
Society  is  beforehand  with  us  ;  and  along  with  its  beauti- 
fied fields  and  happy  inventions  and  manifold  conditions 
of  comfort,  hands  down  to  us  as  the  price  of  these  a  thou- 
sand laws  and  restraints  upon  the  freedom  of  our  conduct. 

Such  being  the  hereditary  bondage  of  all  ages  and  of 
all  nations,  those  are  the  happiest  who  have  had  the  wi- 
sest and  most  virtuous  ancestors,  to  derive  to  them  only 
wholesome  restraints  upon  the  uncertainty  of  individual 
judgment  and  the  way  wardness  of  individual  will ; — those 
being  the  most  blessed  of  all  who  have  been  favoured  with 
laws  and  institutions  from  the  perfection  of  wisdom  which 
is  with  Him  who  knows  the  bounds  of  man's  capacity, 
and  the  limits  within  which  his  happiness  and  honour  re- 
side. For  the  wisest  men  being  little  acquainted  with 
the  secret  workings  of  their  own  heart,  whose  mysterious 


52  6BEVTN«  THE  ORACLSS  OF  eoD. 

organization  is  deep  seated  beyond  our  observation,  are 
still  less  able  to  comprehend  another's  nature,  so  as  to 
prescribe  with  infallible  certainty  for  its  government. 
The  best  they  can  do  is  to  point  out  some  palpable  er- 
rors to  be  avoided,  some  gross  delinquencies  to  be  shun- 
ned, some  common  rights  to  be  revered,  some  noble  ac- 
tions to  be  honoured,  some  base  ones  to  be  disgraced. 
They  can  buoy  some  few  of  the  shoals  and  rocks  of  life, 
but  the  tides  and  currents  which  pervade  it  arc  beyond 
their  management.  They  can  construct  ports  and  havens 
for  us  to  touch  at,  but  the  manning  and  equipping  and 
propelling  the  vessel  is  with  God  alone.  He  who  gave 
the  soul  her  powers,  and  to  all  his  works  their  properties, 
can  alone  sweetly  accommodate  them  with  ordinances. 
The  best  attempts  of  lawgivers  are  but  bungling  artifices 
for  compassing  coarse  designs,  aiming  at  the  security  of 
some  visible  and  external  good,  and  that  attaining  not 
without  great  waste  of  private  liberty  and  happiness  : 
whereas  God  being  perfectly  acquainted  with  our  most 
inward  principles,  and  with  all  the  shortest  and  safest  ways 
to  happiness,  can,  with  no  more  effort  than  is  necessary, 
carry  us  through  all  the  departments  and  degrees  of  excel- 
knce.  He,  therefore,  is  the  only  fit  lawgiver  ;  His  statutes 
the  only  liberty,  all  other  obedience  being  an  acquiescence 
in  that  of  whose  perfect  rectitude  we  are  nothing  sure,  has 
in  it  a  servility — but  this  is  honour,  this  is  exaltation  to 
fulfill  all  our  powers  for  the  purposes  for  which  they  were 
given,  and  after  the  rules  of  him  who  gave  them. 

The  question,  therefore,  of  a  religious  or  an  irreligious 
life,  when  thus  opened  up,  no  longer  shows  itself  to  be  a 
question  of  liberty  or  of  compulsion,  but  of  one  kind  of 
authority  against  another.  There  are  two  competitors 
for  our  service,  God  and  the  world ,  and  the  question  is, 
which  will  we  obey.  Will  we  yield  to  the  sovereignty  of 
the  various  laws  and  customs,  which,  upon  coming  to 
man's  estate,  we  find  established,  time-serving  what  has 
jn  it  no  wit  l?ut  the  wisdom  of  man,  and  no  stability  but 


OBETmo   THE   ORACLES    OF    GOD,  63 

the  power  of  man,  and  which  we  had  no  say  whatever  in 
constructing,  and  which  accommodates  itself  but  ill  to 
our  conditions ;  or  will  we  yield  to  the  sovereignty  of 
those  institutes  which  have  in  them  no  seed  of  change, 
softly  framed  to  sway  the  heart  and  to  insinuate  into  all  its 
corners  the  harmony  and  peace  of  heaven,  which  supply 
the  deficiencies  of  our  wisdom  and  stay  the  swervings  of 
our  life,  and  conduct  us  at  length  to  the  unchangeable 
happiness  and  honour  of  the  life  to  come. 

And  yet  though  the  question  when  thus  accurately 
stated,  stands  beyond  all  reasonable  doubt,  and  leaves  us 
without  excuse  in  preferring  human  authority  to  divine, 
such  is  the  antipathy  and  resistance  of  human  nature  to 
God,  that  his  statutes  which  rejoice  the  heart  are  obsti- 
nately withstood,  while  to  the  ordinances  and  customs  of 
men  we  willingly  yield  our  necks.  There  be  multitudes 
with  whom  the  voice  of  the  Lord  of  Hosts  hath  no  sway 
against  the  voice  of  fashion  ;  and  the  saintly  graces  of  the 
Spirit  of  God  no  chance  against  the  graces  of  accomplish- 
ed life.  Multitudes,  with  whom  the  calls  of  low  sensual 
instinct  prevail  against  the  calls  of  the  Almighty  to  glory 
and  honour.  And  multitudes  to  whom  life's  commonest 
drudgery  is  an  enjoyment  compared  with  the  obedience 
of  a  godly  custom  or  a  Christian  precept. 

This  reluctance  to  the  divine,  and  compliance  with  the 
human  institutions,  might  seem  to  bear  against  what  we 
have  advanced  upon  the  superior  wisdom  and  suitable- 
ness of  the  former,  and  to  prove  that  God  in  devising  for 
human  improvement  had  missed  of  his  aim.  We  think 
it  good  therefore,  to  show  how  this  reluctance  comes  about, 
and  how  we  find  ourselves  at  man's  estate  so  enamoured 
of  the  world's  bondage  as  to  feel  it  like  a  second  nature, 
which  we  cannot  give  up  for  the  service  of  God  without 
the  most  violent  and  painful  effort.  This  inquiry,  by  re- 
vealing the  sources  of  our  enmity  to  the  law  of  God, 
will  show  the  time  at  which  and  the  means  by  which  it 
may  be  most  successfully  encountered. 


54  OBEYING    THE    ORACLES    OF    GOD. 

At  first  our  enmity  was  as  strong   to  the   world's  in- 
stitutions as  it  is  now  to  the  institutions  of  God.     There 
is  in  every  nature  a  preference  of  its  own  will,  and  a  reluc- 
tance to  surrender  it  to  another.     It  is  not  till  after  many 
struggles  that  a  mother  gains  the  mastery  of  her  child,  and 
not  till  after  much  discipline  that  a  youth  gives  willingly 
in  to   the   tasks  of  his  teacher.     And  to  the  moral  and 
decent  customs  of  life  we  know  that  many   youths  can 
never  bring  themselves  to  conform  at  all,  but  set  them  at 
open  defiance,  or  hide  in  secrecy  their  violation  of  them. 
After  twenty  years  of  training  to  what  is  honourable  and 
good,  never  omitted  for  a  day,   and   hardly   for  a  single 
hour,  with  the  constant   presence  of  examples  and  the 
contant  terror  of  censures,  such  is  the    urgency  of  nature 
and  her  reluctance  to    controul,    that  a    youth   shall    no 
sooner  remove    from  the   neighbourhood  of  his  early  re- 
straints than  he  will  cast  them  at   his  feet  and   take  the 
whole  scope  of  his  self-willedness  ;  and  thus  many  run  to 
ruin  when  they  leave  the  home  of  their  father  and  the  eye  of 
their  friends.     Let  us  not  be  amazed,   therefore,  that  the 
statutes  of  the  Lord,  to   which  there    is  no  constant   or 
sufficient  training  of  parents   and  of  masters,   and    which 
take  under  their  controul  not  only  the  form  and  fashion  of 
life,  but  the  whole  thoughts  and  intentions  of  the   heart, 
should  fare  the  same,  and  have  a   fearful   struggle   with 
Nature's  independence. 

Now  by  the  same  means  of  early  discipline  and  ex- 
ample by  which  we  were  brought  to  acquiesce  in  the 
government  of  our  parents,  the  mastery  of  our  teachers, 
and  the  authority  of  life's  many  forms  and  customs,  we 
shall  most  likely  be  brought  to  acquiesce  in  the  statutes 
of  the  Lord.  Just  as  no  parent  who  wished  his  child  to  be 
a  well-doing  member  of  society,  would  for  the  first  years 
of  his  life  turn  him  adrift  from  counsel  and  correction,  but 
find  for  him  masters  to  instruct,  and  patterns  to  copy  after, 
adding  to  all  the  influence  of  his  own  parental  authority 
and  affection — even  so,  if  you  would  have  your  child  to 


OBEYING  THE  ORACLES  OF  GOV.  OO 

flourish  ill  religious  life,  you  must  not  sequester  the  sub- 
ject  of  religion  from  your  table  or  your  household,  nor 
keep  him  in  the  dark  till  he  arrive  at  years  of  reflection ; 
but  from  the  first  dawn  of  thought  and  effort  of  will,  teach 
him  with  a  winning  voice,  and  with  a  gentle  hand  lead  him 
into  the  ways  of  God.  The  raw  opinion  that  a  certain 
maturity  of  judgment  must  be  tarried  for,  before  entering 
into  religious  conference  with  our  children,  comes  of  that 
nation  which  pervades  the  religious  world,  that  religion 
rests  upon  the  concoction  of  certain  questions  in  theology, 
to  which  mature  years  are  necessary  ;  whereas  it  rests 
upon  the  authority  of  God,  which  a  child  can  compre- 
hend so  soon  as  it  can  the  authority  of  its  father  the  love 
of  Christ,  which  a  child  can  comprehend  so  soon  as  it  can 
the  love  of  its  mother  ;  the  assistance  of  the  Spirit,  which 
it  can  comprehend  so  soon  as  it  is  alive  to  the  need  of  in- 
struction or  of  help  from  its  parents  ;  the  difference  be- 
tween right  and  wrong,  which  it  may  be  taught  so  soon 
as  it  can  perform  the  one  and  avoid  the  other.  There  is  a 
religion  of  childhood,  and  a  religion  of  manhood ;  the 
former  standing  mostly  in  authority,  the  latter  in  authority 
and  reason  conjoined  ;  the  former  referring  chiefly  to  words 
and  actions,  the  latter  embracing  also  principles  and  senti- 
ments. But  because  you  cannot  instil  into  children  the 
full  maturity  of  religious  truth,  is  no  more  argument  for 
neglecting  the  travel  with  them  on  religion,  than  it  would 
be  to  refuse  teaching  them  obedience  to  yourself  a;  d  re- 
spect of  others,  till  they  could  comprehend  the  principles 
on  which  parental  obedience  and  friendly  respect  ar^ 
grounded. 

Now,  we  must  confess  it  hath  seldom  fallen  to  us  to  see 
religion  taught  in  the  family  with  that  diligence  with 
which  good  manners,  parental  respect,  and  deference  to 
custom  are  taught.  The  right  and  wrong  of  things  is  not 
distinguished  with  reference  to  the  divine  command,  but 
with  reference  to  the  opinion  of  others  and  the  ways  of 
the  world.     Excellence  is  not  urged  from  the  approba- 


56  OttEYING   THE   ORACLES   OF    GOO. 

tion  of  God,  and  the  imitation  of  Christ,  and  the  rewards 
of  Heaven,  but  out  of  emulation  of  rivals,  and  ambition 
of  the  world's  places.  Companions  are  not  sought  ac- 
cording to  their  piety,  their  virtue,  and  their  general  worth, 
but  according  to  their  rank  and  their  prospects  in  life. 
To  which  neglect  of  means,  parents  do  often  add  the 
^practical  contradiction  of  religion,  swearing  perhaps,  per- 
haps quarrelsome  at  home,  entertaining  worldly  views  of 
most  subjects,  religious  views  of  almost  none  ;  and  for 
six  days  in  the  week,  banishing  the  face  and  form  of  reli- 
gion from  the  eyes  of  their  household.  What  glorious 
opportunities  these  for  the  despite  of  Satan  to  revel  in. 
The  mind,  impressible  as  wax,  wandering  after  novelty,  and 
thirsting  after  knowledge  of  good  and  ill,  unbound  by 
habit  and  roving  in  its  freedom,  from  within  and  from 
without  solicited  to  evil — in  this,  the  springtime  of  human 
character,  when  ye,  the  husbandmen  of  your  children's 
minds,  should  be  labouring  the  soil,  and  spreading  it  out 
to  the  sun  of  righteousness,  and  sowing  it  with  the  seed 
of  the  everlasting  Word ;  ye  are  leaving  it  waste  and  un- 
defended, for  the  enemy  to  enter  in  and  sow  it  with  the 
tares  of  wickedness,  to  take  root  and  flourish,  and  choke 
any  good  seed  which  the  ministers  of  grace  may  chance 
afterwards  to  scatter. 

Have  ye  the  conscience  to  think,  brethren,  that  for  this 
neglect  an  occasional  visit  to  the  church  Catechism  of  a 
Sabbath  night  will  compensate,  or  can  you  believe  that 
certain  words  lying  dormant  in  the  memory  during  the 
years  of  budding  manhood,  will  operate  like  an  eastern 
talisman,  or  a  catholic  scapular,  against  the  encounter  of 
evil?  Why  should  the  wounded  prejudices  of  any  man 
wince  while  thus  we  speak,  as  if  it  were  not  God's  truth 
we  spoke  ?  Have  we  not  the  experience  within  ourselves 
of  having  been  mastered  by  this  world's  ambitious  schools, 
albeit  not  untutored  in  the  theological  love  of  childhood, 
and  have  ye  not  the  same  experience  ?  Feel  ye  not, 
when  ye  would  set  your  hearts  in  order  before  the  Lord, 


OBEYING  THE  ORAC1.ES  OF  GOD.  &J 

that  they  are  all  like  an  unweeded  garden,  and  that  you 
have  to  begin  by  tearing  and  lacerating  the  loves,  admira- 
tions, and  proprieties,  which  in  early  life  cast  their  se- 
ducements  over  you  without  note  of  warning  from  parents, 
or  from  the  books  in  which  your  parents  and  your  masters 
schooled  you  ?  Take  heed,  then,  and  resist  the  evil  in 
its  first  beginning.  Give  the  enemy  the  spring  season, 
and  you  generally  give  him  the  summer,  the  autumn  and 
the  winter  of  life,  with  all  eternity  to  boot ;  but  tutor  your 
children  in  the  institutions  of  God,  with  a  constant  watch- 
fulness, and  a  patient  perseverance,  beginning  with  re- 
straint, then  with  the  soft  persuasion  ledaing  on,  then 
with  arguments  of  duty  and  interest  confirming,  and  in  the 
end,  habit,  which  at  first  is  adverse,  will  turn  propitious, 
and  the  blessing  of  God,  promised  to  the  right  training 
of  children,  will  keep  them  from  leaving  his  paths  when 
they  are  old. 

The  want  of  a  proper  selection  and  application  of  means 
in  early  life,  is  a  chief  cause  why  we  all  find  it  such  a  task 
to  conform  our  youth  and  manhood  to  the  laws  of  God. 
It  is  not  that  these  laws  are  ill  adapted  to  our  nature, 
whereof  they  are  the  guides,  the  sweeteners,  and  the  per- 
fecters  ;  but  that  our  nature  hath  got  under  adverse  gov- 
ernment, and  been  fed  up  with  indulgences,  and  degraded 
with  services,  from  which  we  cannot  now  without  great 
pain  and  exertion  be  delivered.  It  is  not  that  God  hath 
withheld  his  blessing,  which  blessing  I  understand  to  be 
like  an  atmosphere  around  every  man,  that  he  hath  at  all 
times  free  liberty  to  breathe  in  through  the  use  of  ap- 
pointed means.  But,  it  is  that  in  our  youth  we  were  not 
properly  applied  to,  and  misthrove  for  want  of  proper 
spiritual  treatment.  Far  from  us  be  the  unholy  office  of 
reflecting  upon  our  pious  parents,  whose  faults,  whatever 
they  be,  their  children  should  modestly  hide,  not  rudely 
discover.  Farther  be  it  from  us  to  excuse  their  unworthy 
children,  who,  had  they  listened  to  a  father's  council,  or 
been  softened  by  a  mother's  tears,  had  not  far  wandered 

8 


58  OBEY  I  NO    THR    ORACLES   OF    GOD. 

from  wise  and  prudent  paths.  But  farther  from  us  than 
both,  be  the  impious  thought,  that  there  is  any  son  of  man 
whom  the  Almighty  doth  not  wish  to  become  a  son  of 
light,  and  for  whose  growth  in  grace,  from  very  child- 
hood, he  hath  not  set  forth  a  sufficient  supply  in  the  ever- 
lasting gospel.  We  blame  not  our  parents — ourselves 
we  excuse  not,  while  we  justify  our  Father  which  is  in 
heaven.  Parents  may  be  more  parental,  children  may  be 
more  obedient,  but  our  Heavenly  Father  cannot  exceed 
the  boundless  dimensions  of  his  love  to  all  mankind. 
Therefore,  wherever  the  blame  is  of  the  present  wildness 
and  inculture  of  our  spirits,  most  certainly  it  rests  not 
with  him. 

This  our  reluctance  to  divine  institutions  is  a  calamity 
to  be  accounted  for  and  overcome,  not  a  common  place 
to  be  idly  harangued  of ;  and,  instead  of  inditing  popular 
truisms  upon  the  corruption  of  human  nature,  we  think  it 
wiser  to  have  pointed  out  to  you  the  season  at  which  that 
serpent  within  us  may  be  most  easily  strangled.  That 
season  to  most  of  us  is  past  and  gone  ;  and  here  we  are  to 
contend  against  the  mischief  matured  by  time  and  con- 
firmed by  a  thousand  habits.  To  assist  this  struggle  for  , 
conformity  to  the  will  of  God,  we  brought  forward  on 
former  occasions  every  solemn  consideration  of  the  honour 
done  us,  and  the  necessity  laid  on  us,  by  his  having  ever 
condescended  to  become  our  law-giver.  And  now  what 
more  can  we  do,  than  set  before  you  the  consequences  of 
resisting  his  revealed  will,  and  craving  you  by  every  thing 
safe,  manly,  and  honourable,  to  conform  to  his  command- 
ments, for  the  sake  of  all  that  is  dear  to  you  as  immortal 
creatures. 

Obey  the  scriptures  or  you  perish.  You  may  despise 
the  honour  done  you  by  the  Majesty  above,  you  may 
spurn  the  sovereignty  of  Almighty  God,  you  may  revolt 
from  creation's  universal  rule  to  bow  before  its  Creator, 
and  stand  in  momentary  rebellion  against  his  ordinances ; 
his  overtures  of  mercy   you   may  cast  contempt  on,  and 


OBEYING  THE  ORACLES  OF  GOD.  59 

crucify  afresh  the  royal  personage  who  bears  them ;   and 
you  may  riot  in  your  licentious  libery  for  a  while  and 
make  game  of  his   indulgence  and  long-suffering.     But 
come  at  length  it  will,  when  Revenge  shall  array  herself  to 
go   forth,  and  Anguish  shall  attend  her,  and  from  the 
wheels  of  their  chariot  ruin  and  dismay  shall  shoot  far  and 
wide  among  the  enemies  of  the  king,  whose  desolation 
shall  not  tarry,   and  whose  destruction,  as  the  wing  of  the 
whirlwind,  shall  be  swift — hopeless   as  the  conclusion  of 
eternity  and  the  reversion  of  doom.     Then  around  the 
fiery  concave  of  the  wasteful  pit  the  clang  of  grief  shall  ring, 
and  the  flinty  heart  which  repelled  tender  mercy  shall  strike 
its  fangs  into  its  proper  bosom  ;   and  the  soft  and  gentle 
spirit  which  dissolved  in  voluptuous  pleasures,  shall  dis- 
solve in  weeping  sorrows  and  outbursting  lamentations  ; 
and  the  gay  glory  of  time  shall  depart ;  and  sportful  liberty 
shall  be  iDound  for  ever  in  the  chain  of  obdurate  necessity. 
The  green  earth  with  all  her  blooming  beauty  and  bowers  of 
peace  shall  depart.     The  morning  and  evening  salutations 
of  kinsmen  shall  depart,  and  the  ever  welcome  voice  of 
friendship,  and  the  tender  whispering  of  full-hearted  affec- 
tion, shall  depart,   for  the   sad   discord  of  weeping,  and 
wailing,  end  gnashing  of  teeth.     And  the  tender  names  of 
children,  and  father  and  mother,  and  wife   and   husband, 
with  the  communion  of  domestic  love  and  mutual  affec- 
tion, and  the  inward  touches  of  natural  instinct,  which 
family  compact,  when  uninvaded  by  discord,  wraps  the 
live-long  day  into  one  swell  of  tender   emotion,    making 
earth's  lowly  scenes  worthy  of  heaven  itself — All,  all  shall 
pass  away ;  and   instead  shall   come  the  level  lake  that 
burneth,  and  the  solitary  dungeon,  and  the  desolate  bosom, 
and  the  throes  and  tossings  of  horror  and  hopelessness, 
and  the  worm  thatdiethnot,  andthefirethatisnot  quenched.' 
*Tis  written,  'tis   written,  'tis  sealed  of  heaven,  and  a 
few  years  shall  reveal  it  all.     Be  assured  it  is  even  so  to 
happen  to  the  despisers  of  holy  writ.     With  this  in  arrcar, 
what  boots  liberty,  pleasure,  enjoyment — all  within  the 


tiO  OBEYINO   THE  ORAfLES    OF   GOD. 

hourglass  of  time,  or  the  round  earth's  continent,  all  the 
sensibilities  of  life,  all  the  powers  of  man,  all  the  attrac- 
tions of  woman  ! 

Terror  hath  sitten  enthroned  on  the  brows  of  tyrants? 
and  made  the  heart  of  a  nation  quake  ;  but  upon  this 
peaceful  volume  there  sits  a  terror  to  make  the  mute 
world  -stand  agliast.  Yet  not  the  terror  of  tyranny  neither, 
but  the  terror  of  justice^  which  abides  the  scorners  of 
the  most  High  God,  and  the  revilers  of  his  most  gracious 
Son.  And  is  it  not  just,  though  terrible,  that  he  who 
brooked  not  in  heaven  one  moment's  disaffection,  but 
launched  the  rebel  host  to  hell  and  bound  them  evermore 
in  chains  of  darkness,  should  also  do  his  sovereign  will 
upon  the  disaffected  of  this  earth,  whom  he  hath  long  en- 
dured and  pleaded  with  in  vain  ?  We  are  fallen,  'tis  true 
— we  found  the  world  fallen  into  ungodly  customs,  'tis 
true — here  are  we  full  grown  and  mature  in  disaffection, 
inost  true.  And  what  can  we  do  to  repair  a  ruined  world, 
and  regain  a  lost  purity  ?  Nothing — nothing  can  we 
do  to  such  a  task.  But  God  hath  provided  for  this  pass 
of  perplexity  ;  he  hath  opened  a  door  of  reconciliation, 
and  laid  forth  a  store  of  help,  and  asks  at  our  hand  no 
impossibilities,  only  what  our  condition  is  equal  to  in 
concert  with  his  freely  offered  grace. 

These  topics  of  terror,  it  is  very  much  the  fashion  of 
the  time  to  turn  the  ear  from,  as  if  it  were  unmanly  to 
fear  pain.  Call  it  manly  or  unmanly,  it  is  Nature's  strong- 
est instinct — the  strongest  instinct  of  all  animated  nature  ; 
and  to  avoid  it  is  the  chief  impulse  of  all  our  actions. 
Punishment  is  that  which  law  founds  upon,  and  parental 
authority  in  the  first  instance,  and  every  human  institution 
from  which  it  is  painful  to  be  dismembered.  Not  only 
is  pain  not  to  be  inflicted  without  high  cause,  or  endured 
without  trouble,  but  not  to  be  looked  on  without  a  pang ; 
as  ye  may  judge,  when  ye  see  the  cold  knife  of  the  siygeon 
enter  the  patient's  flesh,  or  the  heavy  wain  grind  onward 
to  the  neck  of  a  fallen  child,  Despise  pain,  I  wot  not  what 


OBEYING  THE  ORACLES  OF  GOD.  CI 

it  means.  Bodily  pain  you  may  despise  in  a  good  cause, 
but  let  there  be  no  motive,  let  it  be  God's  simple  visita- 
tion, spasms  of  the  body  for  example,  then  haw  many  give 
it  license,  how  many  send  for  the  physician  to  stay  it  ? 
Truly,  there  is  not  a  man  in  being  whom  bodily  pain, 
however  slight,  if  incessant,  will  not  turn  to  fury  or  to  in- 
sensibility— embittering  peace,  eating  out  kindliness,  con- 
tracting sympathy,  and  altogether  deforming  the  inner 
man.  Fits  of  acute  suffering  which  are  soon  to  be  over, 
any  disease  with  death  in  the  distance,  may  be  borne,  but 
take  away  hope,  and  let  there  be  no  visible  escape,  and  he 
is  more  than  mortal  that  can  endure.  A  drop  of  water  in- 
cessantly falling  upon  the  head,  is  found  to  be  the  most 
excruciating  of  all  torture,  which  proveth  experimentally 
the  truth  of  what  is  said. 

Hell,  therefore,  is  not  to  be  despised,  like  a  sick  bed,  if 
any  of  you  be  so  hardy  as  to  despise  a  sick  bed.  There 
are  no  comforting  kindred,  no  physician's  aid,  no  hope 
of  recovery,  no  melancholy  relief  of  death,  no  sustenance 
of  grace.  It  is  no  work  of  earthly  torture  or  execution, 
with  a  good  cause  to  suffer  in,  and  a  beholding  world  or 
posterity  to  look  on  a  good  conscience  to  approve,  per- 
haps scornful  words  to  revenge  cruel  actions,  and  the 
constant  play  of  resolution  or  study  of  revenge.  It  is  no 
struggle  of  mind  against  its  material  envelopements  and 
worldly  ills,  like  stoicism,  which  was  the  sentiment  of 
virtue  nobly  downbearing  the  sense  of  pain.  I  cannot 
render  it  to  fancy,  but  I  cannot  render  it  to  fear.  Why 
may  it  not  be  the  agony  of  all  diseases  the  body  is  sus- 
ceptible of,  with  the  anguish  of  all  deranged  conceptions 
and  disordered  feelings,  stinging  recollections,  present  re- 
morses, bursting  indignations, with  nothing  but  ourselves 
to  burst  on,  dismal  prospects,  fearful  certainties,  fury, 
folly,  and  despair. 

I  know  it  is  not  only  the  fashion  of  the  world,  but  of 
christians,  to  despise  the  preaching  of  future  wo  ;  but  the 
methods  of  modern  schools  which  are  content  with  one 


62  ORKYING   THE   ORACLES   OF    COD. 

idea  for  their  gospel,  and  one  motive  for  their  activity,  we 
willingly  renounce  for  the  broad  methods  of  the  Scripture, 
which  bring  out  ever  and  anon  the  recesses  of  the  future 
to  upbear  duty,  and  downbear  wickedness,  and  assail  men 
by  their  hopes  and  fears  as  often  as  by  their  affections,  by 
the  authority  of  God  as  often  as  by  the  constraining  love 
of  Christ,  by  arguments  of  reason,  and  of  interest  no  less. 
Therefore,  sustained  by  the  frequent  example  of  our 
Saviour,  the  most  tender-hearted  of  all  beings,  and  who  to 
man  hath  shown  the  most  excessive  love  ;  we  return,  and 
give  men  to  wit,  that  the  despisers  of  God's  law  and  of 
Christ's  gospel,  shall  by  no  means  escape  the  most  rigor- 
ous fate.  Pain,  pain  inexorable  tribulation  and  anguish, 
shall  be  their  everlasting  doom !  The  smoke  of  their 
torments  ascendeth  for  ever  and  ever.  One  frail  thread 
snapped,  and  they  are  down  to  the  bottomless  pit.  Think 
of  him  who  had  a  sword  suspended  by  a  hair  over  his 
naked  neck  while  he  lay  and  feasted, — think  of  yourselves 
suspended  over  the  pit  of  perdition  by  the  flimsy  thread  of 
life — a  thread  near  worn,  weak  in  a  thousand  places,  ever 
threatened  by  the  fatal  shears  which  soon  shall  clip  it. 
You  believe  the  Scriptures,  then  this  you  believe,  which  is 
true  as  that  Christ  died  to  save  you  from  the  same. 

If  you  call  for  a  truce  to  such  terrific  pictures,  then  call 
for  mercy  against  the  more  terrific  realities  ;  but  if  you  be 
too  callous  or  too  careless  to  call  for  mercy  and  ensue 
repentance,  your  pastors  may  give  you  trucet  >the  pictures, 
but  God  will  give  no  obeyance  to  the  realities  into  which 
they  are  dropping  evermore,  and  you  shall  likewise  pre. 
sently  drop,  if  you  repent  not. 

Now,  if  you  be  aroused  to  think,  let  us  argue  together, 
and  bring  things  to  an  issue.  What  hinders  you  from 
giving  your  souls  to  the  divine  institutions  ?  Early  habits 
hinder,  the  world's  customary  fashions  hinder,  and  Na- 
ture's leanings  the  other  way  hinder,  and  passion  hinders, 
and  a  whole  insurrectionary  host  of  feelings  muster  against 
the  change.     Well,  be  it  granted  that  a   troop  of  joys 


OBEYING   THE   OHAGLES   OF    GOD,  63 

must  be  put  to  fight,  and  a  whole  host  of  pleasant  feelings 
be  subdued.  Then,  what  is  lost  ?  Is  honour  lost?  Is 
fortune  lost  ?  Is  God's  providence  scared  away  ?  Hath 
the  world  slipt  from  beneath  your  feet,  and  does  the  air  of 
heaven  no  longer  blow  fresh  around  you  ?  Has  life  de- 
ceased, or  are  your  faculties  of  happiness  foregone  ? 
Change,  the  dread  of  change,  that  is  all.  The  change  of 
society  and  habits,  with  the  loss  of  some  few  perishable 
gaieties. 

Now  let  us  reason  together.  Is  not  that  as  great  a 
change  when  your  physician  chambers  you  up,  and  re- 
stricts your  company  to  nurses,  and  your  diet  to  simples  ? 
Is  not  that  as  great  a  change  when  you  leave  the  dissipated 
city,  outworn  with  its  excitements,  and  live  with  solitude 
and  inconvenience  in  your  summer  quarters  ?  And  is  not 
that  a  greater  change  which  stern  law  makes,  when  it 
mures  up  our  person  and  gives  us  outcasts  to  company 
with  ?  And  where  is  the  festive  life  of  those  who  sail  the 
wide  ocean  ;  and  where  the  gaieties  of  the  campaigning 
soldier  ;  and  how  does  the  wandering  beggar  brook  his 
scanty  life  ?  If,  for  the  sake  of  a  pained  limb  you  will 
undergo  the  change,  will  you  not  for  the  removal  of  the 
eternal  pains  of  spirit  and  flesh  ?  If  for  a  summer  of  re- 
freshment amongst  the  green  of  earth,  and  the  freshness 
of  ocean,  ye  will  undergo  the  change,  will  ye  not  for  the 
rich  contents  of  heaven?  And  if  at  the  command  of  law 
ye  will,  and  if  for  gain  the  sailor  will,  and  for  honour  the 
soldier  will,  and  for  necessity  the  strolling  beggar  will ; 
men  and  brethren,  will  ye  not,  to  avoid  hell,  to  reach  hca- 
yen,  to  please  the  voice  of  God,  to  gain  the  inheritance  of 
wealth  and  honour,  and  to  feed  your  spirit's  starved  ne- 
cessities— Oh  men  will  ye  not  muster  resolution  to  enter- 
prize  the  change  ? 

Bring  manly  fortitude  to  this  question,  I  entreat  you, 
and  look  it  in  the  face  ;  compare  these  two  alternatives — 
the  world's  principles  and  customs — Christ's  principles 
and  customs.    When  we  entered  into  life  we  were  equally 


64  OBEYING  THE  ORACLHS  OF  GOD. 

Strangers  to  both,  predisposed  to  have  our  own  willin  every 
thing,  and  reluctant  to  resign  it  either  to  tlie  institutions  of 
our  ancestors,  or  to  the  institutions  ol  Christ.  By  a 
greater  aptitude  of  nature,  and  the  neighbourhood  of 
more  examples,  and  the  presence  of  more  immediate 
rewards  and  punishments,  and  a  youth  of  continual 
training,  vvc  have  grown  into  the  school  of  the  world, 
where  we  are  enchanted  and  spell-bound.  I  know  not 
with  what,  but  sure  we  are  bewitched,  or  with  thraldom 
worn  down  and  unmanned.  'Tis  not  better  fortune 
that  holds  us,  that  I  deny  ;  nor  more  accomplishments 
of  mind,  nor  larger  bounds  of  feeling,  nor  sublimer 
thoughts,  nor  more  generous  actions,  nor  more  peaceful 
moments  ;  which  I  affirm  to  be  all  on  the  other  side. 
What  then  is  the  mighty  gain  ?  Next  to  nothing.  A 
few  gay  smiles  of  companionship,  a  few  momentary  grati- 
fications dear  bought  at  the  price  of  after-thoughts  and 
after  depressions  ;  a  few  heady  excesses  of  spirit,  and  ex- 
travagances of  language,  and  irregularities  of  conduct ; 
that  is  nearly  the  sum  total  of  the  benefit.  Are  you  free  ? 
Not  a  jot.  You  are  the  slaves  of  the  customs,  and  dare 
not  on  your  peril  depart  from  one  of  them.  You  call  re- 
ligion a  bondage  ;  yes,  it  is  the  bondage  of  angels  strong, 
and  seraphs  blessed ;  Nature's  well-pleased  bondage  to 
her  Maker,  the  creatuie's  reverence  for  his  Creator;  but 
yours,  yours  is  a  bondage  to  idle  floating  customs,  narrow 
rules  of  men  like  yourselves,  whose  statutes  enslave  you. 
You  have  no  privileges  worth  naming.  You  have  heaven 
forfeited.  You  have  hell  forestalled  :  Pitiful  drudgery. 
And  this  is  what  you  are  in  love  with  and  cannot  leave. 
So  were  the  swinish  herd  enamoured  of  Circe's  cup  for- 
getful of  their  former  noble  selves. 

I  wish  I  could  disenchant  you,  that  you  might  perceive 
the  blessed  truth,  and  love  it — whch  I  see  not,  but  I  may, 
seeing  God  grants  his  blessing  to  the  weakest  instrument. 
Let  me  speak  a  moment  of  the  nature  of  this  change  ;  and 
if  ever,  now  God  send  us  persuasive  words. 


OBEYING   THE   ORACLES   OF    GOW.  65 

Ye  take  up  the  thing  amiss  when  you  think,  as  Is  too 
often  represented,  that  it  is  a  change  to  be  succeeded  in 
upon  the  spur  of  resolution.  A  beginning  it  must  have, 
and  that  most  noticeable  when  from  leaving  God's  face  and 
favour,  we  turn  timorously  to  seek  them  again.  But  for 
its  completion  the  age  of  Methuselah  were  insufficient ; 
men  are  never  converted,  but  always  converting  ;  saints 
never  build  up,  but  always  building  up.  Now  herein 
you  do  greatly  err.  Unless  you  change  and  master  nature 
at  once,  you  give  it  up  for  hopeless,  and  fall  down  into 
the  quietus  of  man's  total  inabilty  and  forlornness.  This 
is  the  grossness  of  stupidest  error.  Knowledge  of  God's 
xvill  is  not  derived  at  once,  cases  of  conscience  are  not 
settled  at  once,  nor  is  the  ability  to  overcome  conferred  at 
once.  The  conversation  is  the  new  birth,  but  to  be  bom 
is  not  to  be  the  man  complete  in  feature  and  in  mind, 
which  groweth  out  of  knowledge,  experience,  discipline 
of  youth,  observation  of  life,  and  the  thousand  appointed 
steps  between  the  almost  unconscious  babe  and  the  ac- 
complished man.  Even  so,  according  to  our  humble 
view  of  the  matter,  the  new  birth  is  but  the  first  germ  of 
religion  in  the  soul,  which  hath  to  be  cherished,  nursed, 
guarded,  trained,  and  taught  by  methods  and  means  of 
grace  as  manifold  as  natural  strength  is  reared  by.  There- 
fore, so  that  your  souls  are  longing  after  God,  your  ears 
drinking  in  his  council,  you  feel  moving,  though  faint, 
still  moving  in  the  path,  be  of  good  cheer,  go  on  and  pros- 
per. Nay,  so  that  you  are  losing  conceit  of  sin  by  rea- 
son of  better  conceptions,  and  waxing  in  fear  of  future 
issues,  and  meditating  your  mortality  more,  it  is  symp- 
tomatic of  good,  go  on  and  prosper.  Despair  not  because 
you  are  Uvot  perfect,  neither  turn  back  because  you  fre* 
quently  fall. 

And  ye  advanced  Christians,  do  not  despise  this  day  of 
small  things  in  a  younger  brother,  neither  go  impose  upon, 
him  all  your  burdens,  nor  to  minister  the  strongest  meat 
which  you  can  digest ;  but  give  Godspeed  to  any  endea- 

9 


66  OBEYING  THE  ORACLES  OF  GOO. 

vour  after  good,  however  small;  his  very  aspirations  des- 
pise not,  his  imperfections  do  not  sorely  rebuke.  Strength- 
en  the  hands  that  hang  down  and  the  feeble  knees  con- 
firm. Strengthen  by  encouragement  and  support,  do  not 
by  rebuke  and  censure  drive  him  to  distraction. 

Nevertheless,  though  this  change  may  appear  in  various 
quarters  of  the  horizon  of  a  sinner's  thoughts  and  interests, 
there  are  marks  in  its  progression  which  may  be  laid  down. 
Discontent  with  oneself,  a  fear  of  God's  displeasure,  a 
desire  after  the  knowledge  of  his  will,  an  acquiescence  in 
his  estimate  of  our  sinfulness,  a  joyful  reception  of  the 
Saviour,  a  growing  peace,  and  with  it  a  strict  obedience, 
a  sense  of  great  weakness,  a  seeking  for  help  by  prayer, 
perusal  of  the  Word,  and  waiting  for  the  Spirit,  and  a 
progress  in  the  way  everlasting  : — these  things,  not  by 
order,  as  if  there  were  an  infallible  order,  which  some  in 
their  witless  unobservance  of  Christian  life  do  imagine,  but 
certainly,  most  certainly  these  marks  will  reveal  themselves 
in  the  course  of  the  progression ;  and  such  to  whom  these 
truths  are  not  disclosing  or  disclosed  are  not  christianiz- 
ing or  christianized. 

Allow  me,  then,  to  gather  up  the  whole  that  hath  been 
said  and  dismiss  the  subject.  This  world  into  which  we 
are  born  age  after  age,  is  marshalled  into  two  parts — those 
who  give  heed  to  the  Lord's  revelations  and  thereunto 
conform  their  lives — those  who  give  not  heed  to  them, 
but  set  up  a  system  of  life  according  to  hereditary  law, 
honour  and  custom.  To  ihe  one  or  the  other  we  must 
submit,  there  is  not  one  in  a  thousand  who  dissents  from 
both,  and  setteth  up  lor  himself.  Whichever  you  des- 
tine your  children  to,  to  that  breed  them  like  a  business. 
Those  that  have  not  been  so  trained,  but  find  themselves 
confederate  with  the  world,  have  only  to  enter  themselves 
to  the  school  of  Christ,  nothing  doubting  of  success,  if 
they  consult  and  obey  the  word  of  God.  They  shall  feel 
it  new,  and  therefore  seemingly  more  restrictive,  but  in 
truth  not  more   restrictive   than  the   old,   but  otherwise 


OBEYING  THE  ORACLES  OF  GOD.  07 

more  liberal,  more  generous,  more  ennobling,  more  peace- 
ful and  more  joyful. 

Come  over,  cast  in  your  lot  with  the  saints,  you  have 
every  thing  to  gain — peace  of  conscience,  a  divine  joy,  a 
fellowship  with  God,  a  special  providence,  a  heritage  of 
promise  and  blessing,  a  triumphant  death,  and  a  crown  of 
everlasting  life.  The  choice  of  men  are  here — the  prime 
specimens  of  manhood,  the  royal  priesthood  and  chosen 
generation  of  mankind — and  worth  domestic,  with  Piety, 
her  guardian  genius,  is  here ;  and  worth  public,  with 
Charity,  her  guardian  genius,  is  here  ;  and  enterprise  he- 
roic, with  Faith,  her  guardian  genius,  is  here  ;  and  the 
chief  fithers  of  science  and  knowledge  have  likewise 
clave  with  the  saints  ;  and  the  greatest  inventors,  the  in- 
ventors of  reformation  in  all  worthy  matters,  are  here  ; 
aposdes  and  prophets  and  patriarchs  are  here  ;  and,  finally, 
the  first-born  of  every  creature  who  is  God  over  all  bless- 
ed for  ever  I  Amen, 


ORATION  IV. 

.T.QHN  V.   ?^9.    SF.AnCH  THE  &CBIi>T0nr  = 

The  Obeying  of  the  Oracles  of  God. 

We  have  discoursed  upon  the  preparation  necessary  for 
holding  intercourse  with  the  word  of  God,  summoning 
your  souls  to  it  as  to  a  most  honourable  interview,  a  feast 
of  heavenly  wisdom.  We  have  detailed  the  place  which 
you  occupy,  and  the  part  which  you  should  perform, 
when  listening  to  the  voice  of  your  Creator,  and  receiving 
the  law  at  his  mouth — giving  ear  as  the  light  did  when 
first  summoned  from  its  primeval  residence  ;  or  the  sun, 
and  the  moon,  and  the  stars — and  as  mute  Nature  listens 
still.  We  have  searched  into  that  strong  reluctance  which 
we  bear  to  the  divine  law,  and  sought  to  overcome  it  by 
the  fearful  picture  of  the  desolation  which  overtakes  trans- 
gressors ; — arguing  sore  between  the  world  and  the  word 
of  God,  and  praying  you  to  be  reconciled  for  the  sake  of 
Christ.  Heaven  grant  that  we  may  not  have  spoken  in 
vain :  and  now  that  we  are  to  address  ourselves  to  a  loftier 
argument,  may  his  Spirit  fill  us  with  knowledge  and 
affection,  that  hi^mysterious  and  momentous  truths  may 
suffer  no  disparagement  from  our  weak  conception  and 
feeble  utterance.  The  argument  for  which  we  now  pray 
to  be  enabled,  is  the  good  fruit  which  will  accrue  to  all 
who  search  and  entertain  and  obey  the  Scriptures  after  the 
manner  we  have  stt  forlh.  This  we  shall  display  under 
three  heads :  the  knowledge  obtained  ;  the  life  of  heavenly 
enterprise  begotten  ,  and  the  eternal  reward  to  be  gained. 

The  eternal  power  and  Godhead  of  our  Creator,  says 
St.  Paul,  speak  through  the  things  which  are  made,  and 
there  is  no  doubt  that  the  oracle  of  the  works  of  God  is 
loud  in  commendation  of  his  power  and  providence.     But 


OBEYINO    THB    ORACLES   OF    QOD.  t)9 

it  is  not  easy  to  be  explored  by  the  multitude,  little  en- 
lightened by  knowledge,  and  much  taken  up  with  the 
necessary  avocations  of  life. — And  those  who  are  conver- 
sant with  it,  do  generally,  in  the  act  of  consulting,  stop 
short  in  admiration  of  the  temple  which  he  inhabits,  pay- 
ing their  reverence  to  its  richness  and  decorations,  but 
seldom  reaching  the  inward  sanctuary  where  his  voice  is 
heard.  Nature  hath  changed  her  song,  or  man  hath  lost 
his  faculty  of  interpreting  it ;  for  into  his  ear  she  uttereth 
many  a  strain  in  commendation  of  herself,  hardly  one  in 
commendation  of  her  God.  Now  natural  knowledge, 
when  thus  divorced  from  the  knowledge  of  Nature's  God, 
satisfieth  not  the  ethereal  spirit,  which  must  join  league 
with  spirit  in  order  to  taste  its  proper  delight.  For  what 
communion  is  there  between  the  soui  of  man  and  the 
superficial  beauty  of  the  earth,  which  they  call  Taste,  or 
the  knowledge  of  matter's  changes,  which  they  call 
Science  ? — a  most  uni^tural  match  yielding  no  profitable 
fruit.  When  the  soul  once  finds  a  kindred  soul,  then 
beginneth  her  revelry  of  delight.  Unfeigned  friendship, 
chaste  love,  domestic  affection,  pure  devotion — who  com- 
pares the  intensity  and  delight  of  these  conjunctions  with 
the  stale  and  heartless  sympathy  there  is  between  a  natu- 
ralist and  his  museum,  or  a  scholar  and  his  books?  The 
human  soul  groans  in  languor  till  she  finds  a  fellow  spirit, 
or  a  generous  cause  of  human  welfare  to' engage  her 
affections. 

Even  such  languor,  such  a  dissatisfaction  finds  the  soul 
when,  without  a  guide,  she  goes  to  seek  God  in  his  natural 
universe,  groping  about  and  unrested,  hungering  for 
largvr  insight,  perplexed  wiih  difficulties,  and  finding  no 
end  in  wandering  mazes  lost.  How  refreshing  to  such  a 
spirit  when  the  dark  cloud  God  has  retired  within  bursts, 
and  in  visible  glory  he  displays  himself  to  his  benighted 
children,  speaking  to  them  in  an  intelligible  voice  and 
revealing  the  mysteries  of  his  nature.  Then  cometh  rest, 
and  with  rest  refreshment  and    enlargement  of  soul. 


70  OBEYING   THE   ORACLES   OF    GOD. 

There  is  no  cause  beyond  to  long  after.  Than  God  the 
mind  can  ascend  no  higher,  and  should  be  satisfied  with 
his  likeness.  Here  there  is  pcrfeetion  without  a  blemish, 
which  we  range  the  world  lor  in  vain, — justice  never 
perverted,  which  it  hath  been  the  glory  of  man  to  live 
under, — mercy,  with  all  the  tender  affections  which  pacify 
and  harmonize  the  life  of  man, — holiness,  holding  a  spot- 
less reign  over  the  happy  fields  of  heaven — All  composed 
and  peaceful  within  that  same  Being,  who  is  clothed  with 
the  elemental  powers,  armed  with  the  thunder,  and  served 
by  the  army  of  heaven  and  the  voice  of  fate. 

Do  ye  love  to  meditate  nobleness  of  nature  ? — Here  it 
is  infinitely  noble.  Doye  love  to  contemplate  stupendous 
power  put  forth  in  soft  acts  of  goodness  ? — Behold  it  here, 
pouring  the  full  river  of  pleasure  though  the  universe. 
Here  is  the  Father  of  all  families,  from  the  highest  in  the 
heaven  above  to  the  lowest  tribe  upon  the  earth  beneath, 
serving  out  justice  and  liberality  to  them  all.  What 
would  you  more  to  fill  your  mind  with  than  the  i  ea  of 
God,  which,  while  it  fills,  elevates,  enlarges,  and  refines. 
With  what  ardour  men  behold  their  favourites  of  the 
present  or  past  ages,  aiming  generously  to  equal  or  excel 
them.  What  silent  musings  over  their  history,  and  esti- 
mation of  their  parts  !  Now  what  hinders  their  rising 
higher  to  contemplate  the  revealed  image  of  the  invisible 
God.  He  is  not  seen ;  neither  are  the  worthies  of  a  former 
age.  They  are  written  of. — He  is  written  of.  The  one 
is  as  lawful  an  object  of  thought  and  imitation  as  the  other. 

Nay,  the  closer  to  bring  you  into  fellowship,  he  hath 
despatched  from  his  highest  sphere  the  image  of  himself  to 
act  the  divine  part  among  earthly  scenes,  and  seeing  we 
had  fallen  from  his  neighbourhood,  and  could  not  regain 
our  lost  estate,  hath  he  sent  forth  his  own  son,  made  of  a 
woman,  made  under  the  law,  down  to  our  sphere,  to  bind 
the  link  between  heaven  and  earth  which  seemed  for  ever 
to  have  been  broken.  He  clothes  himself  in  the  raiment 
of  flesh ;  he  puts  on  like  passions  and  affections,  and  pre- 


OBEYING  THE  ORACLES  OP  GOD.  71 

sents  himself  to  be  beheld,  talked  with  and  handled  of  the 
sons  of  men.     He  opens  up  the  heart  of  God,  and  shows 
it  wonderous  tender  to  his  fallen  creatures.     He  opens  up 
his  own  heart,  and  shows  it  devoted  to  death  for  their  res- 
toration.    He  stretches  out  his  hand,  and  disease  and  death 
flee  away.     He  opens  his  lips,  and  loving-kindness  drops 
upon  the  most  sinful  of  men.     He  opens  a  a  school  of  dis- 
cipline for  heaven,   and  none  is   hindered.     Whosoever 
comes  he  cherishes  with  food,  fetched  from  the  storehouse 
of  his  creating  word.     The  elements  he  stilleth  over  their 
heads  and  maketh  a  calm.     He  brings  hope  from  beyond 
the  dark    grave,   where   she   lay    shrouded  in  mortality. 
Peace  he  conjures  from  the  troubles  of  the    most  guilty 
breast.     'I'he  mourner  he  anoints   with  the   oil    of  joy. 
The  mourner  in  sackcloth  and  ashes    he  clothes  with  the 
garment  of  praise.     He  comforts  all  that  mourn.     And 
what  more  can  we  say  ? — but  that,  if  the  knowledge  of 
death  averted  from  your  heads  be  joy,  and  the  knowledge 
of  offences  forgiven  be  contentment,  and   the  knowledge 
of  God  reconciled  be  peace,    and  of  heaven   offered  be 
glory,  and  the  fountain  of  wisdom  streaming  forth  be  light, 
and  strength  ministered  be  life  to  the  soul, — then,  verily, 
this  peace,    contentment,    honour,    and    life   is   yours, 
Christian  believers,  through  the  revelation  of  Jesus  Christ, 
the  eternal  Son  of  God. 

Thus  to  be  brought  into  the  secret  counsels  of  the 
Almighty,  by  familiar  teaching  of  one  himself  almighty, 
is  an  exaltation  of  human  nature  only  surpassed  by  the  per- 
fect satisfaction  which  it  yields  to  her  various  conditions, 
to  know  things  as  they  are  to  be,  and  have  no  perplexi- 
ties about  the  future  -  this  is  the  resolution  of  a  thousand 
doubts  which  were  wont  to  affli.t  the  speculation  of  man. 
To  have  that  future  filled  with  life  and  immortality, 
honour  and  glory — this  is  the  conquest  of  all  earthly  trials 
and  troubles.  To  know  what  is  best  to  be  done  in  every 
predicament  from  the  mouth  of  God — this  is  safety.  To 
know  when  we  have  done  amiss  where  to  find  forgiveness 


72  OBEYING    THE   ORACLES   OF    fiOD. 

— this  is  relief.  To  know  in  life's  emban-assments  where 
to  look  for  sufficient  help — this  is  assurance.  In  life's 
disappointments  to  know  a  heaven  to  flee  to,  and  in  life's 
griefs  a  comforter  to  repose  on"  ;•— to  have,  in  short,  the 
faculties  of  our  minds  directed,  and  the  ambiguities  of  our 
conduct  cleared  up,  an  J  our  prayers  listened  to  our  wants 
supplied — This  is  unspeakable  privilege,  and  the  knowl- 
edge which  unlocks  is  not  only  the  eternal  but  the  present 
life  of  man. 

Oh  !  brethren,  why  stop  we  short,  contenting  ourselves 
with  the  troublesome  parts  of  knowledge,  but  from  this 
in  which  lieth  its  true  delectation,  turning  ourselves  away. 
How  many  of  us  are  content  to  know  only  the  arts  of  our 
livelihood,  as  if  the  hands  were  all  the  faculties  of  man, 
and  his  body  all  his  consignment  from  God.  Ah  !  what 
comes  of  love  and  devotion,  and  ambition,  and  the  other 
faculties  of  the  inner  man  ?  and  what  with  the  hands  can 
the  soul  lay  up  for  eternity  ?  Faith  must  supply  her  with 
a  busy  hand,  and  the  Scriptures  with  a  field  to  labour  on, 
which  being  employed,  she  shall  speedily  treasure  up  a 
sufficiency  for  eternity. 

Not  less  have  the  prime  ministers  and  chosen  favourites 
of  knowledge  departed  from  the  fountain  cif  intelligence. 
Becoming  acquainted  with  some  chamber  of  Nature's 
secrets,  they  think  to  find  satisfaction  there  :  and  a  satis- 
faction they  do  find — the  vulgar  satisfaction  of  being 
honoured,  flattered  and  perhaps  enriched.  Equal  satis- 
faction have  the  most  ignorant  who  may  happen  to  be 
born  affluent  or  noble  ;  but  wisdom's  highest  satisfaction, 
consisting  in  a  soul  enlightened,  and  delivered  from  pre- 
judice and  error,  and  contented  with  its  sphere,  it  hath  not 
been  our  lot  to  find  amongst  the  wise  of  this  world's 
generation.  Their  knowledge  alters  not  their  hearts,  but 
opening  new  fiel^  for  gratifying  temper,  gives  strength 
to  the  evil  as  often  as  to  the  good  of  their  nature,  making 
them  more  powerful  either  to  good  or  ill ;  and  hence,  ac- 
cording to  St.  Paul,  it  puffeth  up.     But  if,  instead  of  rest- 


OBEYING   THE   ORACLES   OP    (SOU.  73 

iiigin  the  blind  adoration  of  Nature,  which,  being  uninspir- 
ed with  soul  cannot  benefit  their  soul  with  its  communions, 
they  would  rise  to  Nature's  God,  and  acknowledge  him 
not  only  as  powerful  to  create  and  move  the  universe, 
but  as  merciful  to  save,  and  condescending  to  visit  his 
meanest  creature,  than  would  their  travelling  with  knowl- 
edge bless  them,  and  add  no  sorrow,  but  advance  them 
into  the  fellowship  of  God's  nature  and  blessedness. 

Such  are  the  benefits  which  accrue  to  us  from  the 
knowledge  of  the  word  of  God,  that  nothing  derived  from 
any  other  kind  of  knowledge  can  compensate  for  its  ab- 
sence. Political  knowledge  carried  to  excess,  makes 
men  proud,  bitter,  and  contentious.  Poetical  knowledge 
carried  to  excess,  disposeth  men  to  be  contemptuous  of 
the  wise  and  prosaic  ordinances  of  customary  life. 
Practical  knowledge  of  affairs  makes  men  worldly  and  art- 
ful. Knowledge  of  the  Scriptures  is  the  only  wisdorr; 
which  shall  elevate  a  man's  conceptions,  while  it  purifies 
his  principles  and  sweetens  his  temper,  and  makes  hiiS 
conduct  bountiful  and  kind  to  all  ai'ound.  No  matter 
what  be  your  condition,  you  shall  find  direction  to  dignify 
and  adorn  it,  and  make  it  large  enough  for  the  sanctifica- 
tion  of  your  Spirit  for  heaven. 

This  reminds  us  of  the  second  benefit  to  be  derived 
from  perusing  the  Scriptures  :  viz.  The  life  of  heavenly 
enterprise  to  which  they  move  us.  If  a  man  would  arise 
at  all  above  the  level  of  a  mere  slave,  obedient  to  the 
habits  and  customs  of  the  age  and  place  he  lives  in,  to 
have  some  say  for  himself  in  the  regulation  of  his  conduct 
— then,  when  he  delivers  himself  from  the  slavery  of  cus- 
tom and  example,  if  he  take  not  to  the  word  of  God  for 
his  guide,  he  shall  feel  himself  distracted  among  the  con- 
tending principles  and  desires  of  his  nature.  Interest 
drawing  him  one  way,  affection  another,  and  passion  hurry- 
ing him  a  third.  He  shall  find  how  weak  are  his  better 
perceptions — how  weak  reason  is,  how  unwilling  is  will, 
how  conscience  expires  among  the  uncertainties,  and  reso- 

10 


74  OBEYING  THE  ORACLES  OF  GOD. 

lution  among  the  difficulties  of  an  upright  course.  Such 
will  be,  at  least  the  general  experience  of  men,  who, 
while  they  refuse  human,  lean  not  to  divine  authority,  but 
conduct  life  by  principles  of  their  own  choosing.  Some 
there  are  blessed  with  such  weak  passions  and  strong 
reason  as  to  steer  without  foreign  help  ;  but  though  such 
may  be  found  to  succeed,  instead  of  being  admired  for 
their  noble  independence  by  the  crowd  who  cling  to 
ancient  and  present  customs,  they  will  generally  be  stigma- 
tized as  self-conceited,  or  persecuted  as  innovators,  so 
that  disturbance  from  without,  if  not  from  within,  shall 
invade  every  one  who,  shaking  loose  of  religious  or  cus- 
tomary restraints,  adventures  for  himself. 

Yet  such  adventurers  should  all  men  become.  What 
to  us  are  the  established  rules  of  life,  that  they  should 
blindly  overrule  us  ?  Must  we  be  bound  in  thraldom,  to 
fill  and  do  no  more  than  fill,  the  narrow  bounds  of  the 
condition  we  are  born  into  ?  Is  there  nought  noble, 
nought  heroical,  to  be  undertaken  and  achieved  ?  Must 
the  budding  desires  of  our  youthful  nature  be  held  in 
check  by  the  narrow  prescriptions  of  an  age  and  an 
authority  we  despise  ;  and  the  labour  of  a  life  end  in  nothing 
but  contemptible  drudgery,  to  keep  our  tabernacle  in 
being  ? — Adventurers  above  your  sphere  I  would  have 
you  all  to  become  ;  brave  designs,  not  antiquated  customs, 
should  move  your  life.  A  path  heroical  you  should 
trace  out,  and  follow  to  glory  and  immortality. 

But  if  you  resign  the  rudder  of  the  world's  opinions, 
and  cease  to  be  tame,  then  unruly  shall  you  become,  and 
more  unhappy  to  yoursleves,  to  the  world  more  vexatious, 
if  you  adopt  not  the  better  rudder  of  God's  own  guidance. 
Human  reason  in  its  fallen  state  may  do  much  to  assist, 
but  it  is  incompetent  to  guide,  and  overmaster  you. 
Better  be  slaves,  like  the  world's  generations  to  the  soil, 
and  work  out  the  pitiful  emolument  of  temporal  and  physi- 
cal comfort  they  derive,  than  set  their  maxims  at  defiance, 
and  run  a  wavward  course  of  yom"  own — ordinarily  a 


OEEYIN©   THE   ORACLES   OF    GOD,  40 

course  of  ruin.  Yet,  in  God's  name  I  set  these  worldly 
maxims  at  defiance,  their  paltry  emoluments  despise,  array 
yourselves  under  the  safe  conduct  of  the  word  of  God ; 
it  will  lead  you,  it  will  guide  you,  it  will  raise  you  high 
aboveearthly  objects,  througha  noble  course  of  well-doing, 
to  the  holy  place  where  the  Most  High  abides. 

There  is  a  spell  of  custom,  the  scriptures  call  it  a  dead 
sleep,  in  which  men  are  bound.  They  will  not  think,  they 
will  not  feel  for  themselves ;  and,  which  is  worse,  they 
will  not  allow  God  to  think  and  feel  before  them.  Breth- 
ren, what  comes  of  this  slavery  ?  the  strong  and  immortal 
parts  of  your  nature  wax  weak,  the  love  of  good  degene- 
rates, and  the  power  of  good  altogether  dies.  To  reno- 
vate your  nature,  to  fill  you  with  a  divine  nature,  to  make 
you,  whatever  your  condition,  the  companions  of  God, 
and  the  members  of  Jesus  Christ — objects  of  angel  visits 
— the  honoured  ministers  of  God  upon  this  earth — and 
kings  and  priests  to  God — this  no  less  is  the  design  of  the 
Holy  Scriptures,  and  their  fruit  to  those  who  obey  them. 
Know  them,  and  upon  the  knowledge  act,  and  all  mean- 
ness shall  forsake  your  conduct,  with  all  hypocrisies ; 
and  all  the  struggles  of  passion  with  interest,  and  of  inter- 
est with  duty  ;  and  your  character  shall  come  forth  in  the 
strength  and  beauty  of  holiness,  to  the  honour  and  glory  of 
your  Creator. 

Then  you  walk  with  God,  and  his  favour  shall  com- 
pass you  around — you  are  in  the  way  of  his  command- 
ments, and  the  great  peace  which  is  in  the  keeping  of 
them,  shall  be  your  portion — you  are  living  by  faith  on 
Christ,  and  the  spirit  of  Christ  shall  be  in  you — you  are 
walking  in  the  Spirit,  and  no  condemnation  remaineth  for 
you.  The  sword  of  the  Spirit,  which  is  the  word  of  God, 
shall  put  your  enemies  to  flight.  The  in-dweUing  of  the 
Spirit  shall  move  your  soul  to  divine  attainments,  and  the 
world's  hindrances  shall  not  hinder  you  from  running  the 
race  for  the  prize  of  the  high  calling  in  Christ  Je- 
sus. 


«W  OBEYING    THE   ORACLES   OF    GOD. 

I  know  nothing  able  to  restrain  or  limit  the  perfection 
of  the  meanest  man  who  will  submit  himself  to  the  word 
of  God.  Hard  labour  may  wear  you  down,  but  as  your 
day  is,  so  shall  your  strength  be.  Your  own  evil  na- 
ture may  hold  back,  but  the  Spirit  is  powerful  over  all 
carnal  affections.  Temptations  may  delude  you;  God 
will  not  suffer  you  to  be  tempted  above  what  you  can  bear. 
Whatever  man  has  been  enabled  to  reach  by  divine  grace, 
I  see  not  but  man,  every  man,  by  the  same  grace,  may 
still  attain  ;  therefore  adventure,  under  God's  management, 
to  any  reach  of  holy  and  heavenly  life.  Put  no  limitation 
within  the  bounds  of  God's  revelations.  It  depends  not 
on  station,  it  depends  not  on  natural  knowledge,  it  de- 
pends not  on  fortunate  accidents,  all  it  depends  on  is  the 
craving  desire  to  know,  and  the  assiduous  endeavour  to 
attain,  God  is  not  loth  to  do  his  part,  nor  the  word  of 
God  difficult  to  comprehend.  Nought  is  wanting  but  the 
desire  to  be  instructed,  and  furnished  to  every  good  word 
and  work. 

But  if  you  rather  prefer  the  fortune  of  the  brutes  that 
perish,  to  look  upon  the  light  of  the  sun,  and  eat  the  pro- 
vision of  the  day,  to  vegetate  like  a  plant  through  the 
stages  of  life,  and,  like  a  plant,  to  drop  where  ye  grew, 
and  perish  from  the  memory  of  earth — having  done  noth- 
ing, desired  nothing,  and  expected  nothing  beyond  : — If 
this  you  prefer  to  the  other,  then  have  you  heard  what 
you  lose  in  the  present ;  hear  now  what  you  lose  through 
eternity — 

You  lose  God's  presence,  in  which  all  creation  re- 
joiceth.  You  lose  God's  capacity  to  bless  you  with  his 
manifold  blessings,  which  the  cherubim  and  seraphim  can 
speak  of  better  than  a  fallen  man.  You  lose  the  peace 
and  perfect  blessedness  of  heaven,  which  from  this  earth 
we  can  hardly  catch  the  vision  of.  Have  you  suffered 
spiritual  oppression  and  drowning  from  fleshly  appetites, 
freedom  from  this  you  lose.  Have  you  groaned  under  the 
general  bondage  of  the  creature,  and  called  for  deliverance, 


OBEYING  THE  ORACLES  OF  GOD.  77 

tliis  deliverance  you  lose.  Have  you  conceived  pictures 
of  quiet  and  peaceful  enjoyment  amidst  beautiful  and  re- 
freshing scenes,  the  realities  of  these  you  lose.  Have  you 
felt  the  ravishment  of  divine  communion,  when  the  con- 
scious soul  breathes  its  raptures,  but  cannot  utter  them, 
the  eternal  enjoyment  of  these  you  lose.  W  hat  Adam  and 
Eve  enjoyed  within  the  unblemished  paradise  of  Eden, 
with  the  presence  of  God,  you  lose.  What  Peter  and 
John  felt  upon  the  mount  of  transfiguration,  where  they 
would  have  built  tabernacles  and  remained  forever,  you  lose. 
Can  you,  brethren,  think  of  this  world's  fare  with  con- 
tentment? If  you  are  wicked,  how  do  your  sins  find  you 
out,  or  overhang  you  with  detection.  If  you  are  holy, 
how  your  desires  outrun  your  performance,  and  your 
knowledge  your  power  ;  how  you  fall,  are  faint,  are  back- 
sliding, are  in  darkness,  are  in  doubt,  are  in  dismay. 
You  are  not  content  with  this  world's  fare,  you  long  af- 
ter something  higher  and  better;  hence  the  perpetual  cheer- 
ing of  hopt,  and  instigation  of  ambition,  and  thirst  after 
novelty,  and  restlessness  to  better  your  condition.  When 
man  Cometh  to  wish,  to  expect  to  labour  or  care  for  nothing 
higher  or  better  than  his  present  condition,  he  is  supreme- 
ly miserable.  God  hath  left  these  witnesses  within  our 
breasts  out  of  whose  mouth  to  convict  us.  He  will  say, 
**  Ye  strove  after  something  happier.  'Twas  the  labour 
of  your  life  to  reach  it.  I  let  down  heaven's  glory  to  your 
eager  eyes.  You  put  it  away  ;  therefore  be  it  put  away 
from  your  habitation  for  ever.  Oh,  ye  who  labour  by 
toil  and  trouble  to  exalt  your  condition,  will  ye  not  exalt 
it  far  above  the  level  of  thrones  or  principalities,  or  any 
name  that  is  named  upon  the  earth." 

Would  that,  like  St.  John  in  the  Apocalypse,  I  had 
seen,  or  like  Paul  in  the  trance,  I  had  felt,  the  glories 
of  heaven,  that  for  your  sakes  I  might  unfold  them.  I 
have  spoken  of  the  removal  of  earthly  disasters  and  em- 
barrassments, which  cleave  to  the  lot  of  the  religious  in 
our  kind,  and  to  the  lot  of  the  wicked  in  another  kind.   But 


78  OBEYING  THE  ORACLES  OF  G0». 

the  removal  of  these  is  nothing.  I  have  spoken  of  the 
gratification  of  all  Nature's  hungerings  and  thirstings  af- 
ter truth,  knowledge,  goodness,  and  happiness.  But  this 
is  nothing,  these  distresses,  these  desires  pertain  to  a  weak 
and  fallen  creature.  It  behoves  to  speak  of  the  enjoy- 
ments and-desires  of  angels — of  their  fervours,  their  loves, 
their  communions.     But  who  can  speak  of  them  ? 

Yet  if  emblems  can  assist  you,  then  do  you  join- in 
your  imagination  the  emblems  and  pictures  of  heaven. 
What  is  the  conditions  of  its  people  ?  That  of  crowned 
kings.  What  is  their  enjoyment?  That  of  conquerors 
triumphant,  with  palms  of  victory  in  their  hands.  What 
their  haunts?  The  green  pastures  by  the  living  waters. 
What  their  employment?  Losing  their  spirits  in  the  ec- 
stasies of  melody,  making  music  upon  their  harps  to  the 
Lord  God  Almighty,  and  to  the  Lamb  for  ever  and  ever. 
For  guidance,  the  Lamb  that  is  in  the  midst  of  them,  shall 
lead  them  by  rivers  of  living  waters,  and  wipe  away  all 
tears  from  their  eyes.  For  knowledge,  they  shall  be  like 
unto  God,  for  they  shall  know  even  as  they  arc  known. 
For  vision  and  understanding,  they  shall  see  face  to  face, 
needing  no  intervention  of  language  or  of  sign.  For  or- 
dinances through  which  the  soul  makes  imperfect  way  to 
her  Maker,  there  is  no  temple  in  the  city  of  their  habit- 
ation, for  the  Lord  God  Almighty  and  the  Lamb  are  the 
temple  thereof.  There  shall  be  no  night  there,  and  they 
need  no  candle,  neither  light  of  the  sun,  for  the  Lord  God 
giveth  them  light,  and  they  shall  reign  for  ever  and  ever, 
nay,  the  very  sense  hath  its  gratifications  in  the  city  of 
God.  The  building  of  the  wall  is  of  jasper,  the  city  of 
pure  gold  like  unto  clear  glass  ;  the  foundation  of  the  wall 
garnished  with  all  manner  of  precious  stones.  Every 
one  of  the  twelve  gates  are  pearl.  Now  what  means  this 
■wealth  of  imagary  drawn  from  every  storehouse  of  na- 
ture, if  it  be  not  that  the  choicest  of  all  which  the  eye  be- 
holds or  the  head  is  ravished  with — that  all  which  makes 
matter  beautiful  and   the  spirit  happy — that  all  which 


OBEYING  THE  ORACLES  OF  GOD.  79 

wealth  values  itself  on  and  beauty  delights  in,  with  all  the 
scenery  which  charms  the  taste,  and  all  the  employments 
which  can  engage  the  affections,  every  thing,  in  short, 
shall  lend  its  influence  to  consummate  the  felicity  of  the 
saints  in  light. 

Oh,  what  untried  forms  of  happy  being,  what  cycles 
of  revolving  bliss,  await  the  just !  Conception  cannot 
reach  it,  nor  experience  present  materials  for  the  pic- 
ture of  its  similitude ;  and,  though  thus  figured  out  by 
the  choicest  emblems,  they  do  no  more  represent  it, 
than  the  name  of  Shepherd  does  the  guardianship  of 
Christ,  or  the  name  of  Father  the  love  of  Almighty 
God. 

Then,  brethren,  let  me  persuade  you  to  make  much  of 
the  volume  which  contains  the  password  to  the  city  of 
God,  and  without  which  it  is  hid  both  from  your  knowl- 
edge and  your  search.  And  if  in  this  volume  there  be 
one  truth  more  prizeworthy  than  another,  it  is''  this,  that 
Christ  hath  set  open  to  you  the  gates  of  the  city,  and  that 
he  alone  is  the  way  by  which  it  is  to  be  reached.  He  hath 
gone  before  to  prepare  its  mansions  for  your  reception, 
and  he  will  come  again  to  those  who  look  for  his  appear- 
ing. For  his  sake  be  ye  reconciled  to  God,  that  ye  may 
have  a  right  to  the  tree  of  life,  and  enter  by  the  gate  into 
the  city. 

Thus  by  the  combined  considerations  which  have  been 
set  before  you  in  succession — by  the  awfulness  of  God's 
presence  in  his  word — by  the  necessity  of  listening  to  it — 
by  the  terrific  issues  of  disobeying  it — and  now  by  these, 
the  present  and  eternal  gains  of  obedience — have  we  plead- 
ed at  length  for  the  oracles  of  God,  being  convinced,  that, 
until  they  be  taken  up  and  perused  and  obeyed,  under  the 
solemn  impression  of  such  feelings,  they  will  never  have 
their  proper  place  in  the  minds  of  men,  but  continue,  as 
they  are  to  most,  a  book  purchased,  but  little  read ;  esteem- 
ed, but  little  acted  on.  It  is  shameful  to  men  of  talents 
and  power,  that  they  should  allow  themselves  such  indc=- 


80  OBEYING  THE  ORACLES  OF  GOD. 

cision  upon  the  subject  of  religion,  which  by  its  efFectsupon 
the  world,  is  more  entitled  to  preference  in  their  conside- 
ration, than  science  or  literature,  or  policy    or   arms.      It 
proves  the  grossness  rather  than  the  refinement,   the   bon- 
dage rather  than   the    liberty,    of  their   minds,   that  they 
should  be  so  engrossed  with  fame,  and  wealth,  and  power, 
and  the  other  rewards  which  wait  on  eminence  in  any  pro- 
fession, as  to  have  no  thoughts  to   spare  upon  revelation 
and  futurity,  but  go  to  their  graves  as    ignorant,  and  un- 
decided, and  uninfluenced,  in  these  matters,  as  if  they  were 
living  in  the  ages  before  the  birth  of  Christ.     I  have  more 
respect  infinitely  for  one  who,  having  dealt  with  the  sub- 
ject of  the  Scriptures,  finds  a  verdict  against  them,   than 
I  have  for  those  who  have  not  soul  enough  to  see  in   the 
subject  aught  worthy  of  their   thoughts,   although    they 
take  up  with  the  merest  novelties  in  fashion  and  politics, 
and  arts  and  science,  pluming  themselves    upon  the  high 
walk  of  human  interest  which  they    are   taking.     Would 
they  know,  would  they  think,  would  they  come  to  a  con- 
clusion, would  they  justify  their  neglect  of  God's   great 
commandments,  by  a  manifesto  of  reason  or  feeling,  or 
interest,  showing  that  it  is    silly,   ignoble,    or    useless,  to 
give  heed  to  ihe  Almighty,  then  they  would  acquit  them- 
selves like  men  ;  but  it   dotli  bespeak  in  them  a  frivolity 
of  mind  and  a  lightness  of  heart,    of  which   the  age  and 
country  may  well  feel  ashamed,  that  they    see  no  good  in 
that  heartfelt  vital  godliness,  which  hath  written  its  bless- 
ed fruits  in  every  characteristic  page  of  our  history,  and 
in  almost  every  article  in  the  charter  of  English    rights. 
No  wonder  that  venality  and  factious  self-interest  should 
come  to  play  in  public  affairs  such  leading  parts,  and  that 
the  names  of  principle  and  virtue  should  be  smiled  on  with 
sceptical  scorn  by  public  men,  when  thus  are  cast  away 
the  fear  of  God  and  the  expectation  of  heaven — the  fulcrum 
upon  which  magnanimity  and  disinterestedness  in  former 
times  did  rest,  when  diey  poised  up  rooted  corrui)tion  and 
arbitrary  power  from  their  ancient  scats. 


OBEYING   THE    ORACLES   ©F    GOl>.  Si 

Would  mathematical  science  thrive,  if  Euclid  and  tlie 
Principia  were  to  cease  from  the  studies  of  our  youth  ? 
Would  the  public  watchfulness  of  the  people  over  their 
rulers  thrive,  if  they  were  to  refrain  from  perusing  the 
daily  intelligence,  and  conversing  of  public  aiFairs  ? 
Will  religion  thrive,  if  the  w  ord  of  God  be  not  studied, 
and  its  topics  conferred  on  ?  If,  at  that  season  when  our 
youth  of  first  family  and  ambition  are  preparing  their 
minds  for  guiding  affairs,  by  courses  of  early  discipline  in 
public  schools,  and  those  of  second  rank  are  entered  to 
the  various  professions  of  life,  if  then  no  pains  be  taken  to 
draw  their  attention  to  the  sacred  writings,  and  impress 
principles  of  piety  and  virtue  upon  their  minds,  how  can 
it  be  expected  that  religion  should  even  have  a  chance. 
One  cannot  always  be  learning  :  youth  is  for  learning, 
manhood  for  acting,  and  old  age  for  enjoying  the  fruits  of 
both.  I  ask,  why,  when  the  future  lawyer  is  studying 
Blackstone  or  Littleton  ;  the  future  physician,  Hippocrates 
and  Sydenham  ;  the  future  economist.  Smith  and  Mal- 
thus  ;  the  future  statesman,  Locke  and  Sydney ;  each  that 
he  may  prepare  for  filling  a  reputable  station  in  the  present 
world — why  the  future  immortal  is  not  at  the  same  time 
studying  the  two  testaments  of  God,  in  order  to  prepare 
for  the  world  to  come,  in  which  every  one  of  us  hath  a 
more  valuable  stake  ?  If  immortality  be  nothing  but  tlie 
conjuration  of  priests  to  cheat  the  world,  then  let  it  pass., 
and  our  books  go  to  the  winds,  like  the  Sibyls'  leaves ; 
but  if  immortality  be  neither  the  dream  of  fond  enthusiasts, 
nor  the  trick  of  artful  priests,  but  the  revelation  of  the 
righteous  God ;  then  let  us  have  the  literature,  and  the 
science,  and  the  practice,  for  the  long  after-stage  of  oul: 
being,  as  well  as  for  the  present  time,  which  is  but  its 
porch.  These  pleadings  are  to  men  who  believe  immor- 
tality, (we  may  hereafter  plead  with  those  otherwise  min- 
ded ;)  therefore  justify  your  belief,  and  show  your  grati- 
tude by  taking  thought  and  pains  about  the  great  concerns 
of  that  immortality  which  you  believe, 

11 


82  OBEYING  THE  ORACLES  OF  GOD. 

If  a  man  is  fed  on  unwholesome  foods,  his  health  and 
strength  decay,  and  if  he  be  greedy  after  such,  it  proves 
his  whole  constitution  to  be  diseased ;  therefore  it  troub- 
leth  our  mind  to  see  what  shoals  of  literary  works  circu- 
late through  the  minds  of  this  people  day  by  day,  week 
by  week,  month  by  month,  quarter  by  quarter,  eagerly 
longed  for  and  as  greedily  devoured,  in  which  there  is 
not  one  chistrian  sentiment  for  a  thousand  that  are  un- 
christian. Such  virulence  of  party  feeling  and  violence 
of  personal  abuse,  and  cruel  anatomy  of  men's  faults  and 
failings,  such  inventions  of  wit  and  humour,  to  disguise 
truth  and  season  falsehood,  issue  forth  from  the  press 
amongst  the  people  ;  that  if  the  contrary  influences  of  re- 
ligion do  not  counteract  the  poison,  and  build  up  the  no- 
ble and  generous  parts  of  nature,  the  public  character  of 
the  nation  for  truth  and  sincerity  must  fall  away,  and  the 
people  come  under  the  leading  of  those  who  write  for  fame 
or  spite,  or  hire  themselves  for  pay.  This  is  not  meant 
to  bring  a  railing  accusation  against  the  circulating  litera- 
ture, but  to  hold  up  to  all  interested  in  religion,  how  they 
are  called  upon  to  labour  in  behalf  of  the  oracles  of  God 
now  more  than  ever,  when  the  oracles  of  vanity  and  cal- 
umny and  party  rage  are  so  borne  abroad  upon  a  thousand 
wings.  The  culture  which  these  circulating  works 
give  to  the  faculty  of  thought,  is  all  in  our  favour,  for  our 
religion  stands  by  thought,  and  hath  been  always  the  moth- 
er of  thought ;  but  the  culture  given  to  bad  passions  and 
unholy  feelings,  is  all  against  us,  creating  habits  and 
likings  which  our  religion  must  reverse  in  its  progress 
over  the  mind.  This,  zeal  alone  will  not  effect ;  the  char- 
acter of  the  age  calls  for  argument  and  deep  feeling  and 
eloquence.  You  may  keep  a  few  devotees  together  by 
the  hereditary  reverence  of  ecclesiastical  canons,  and  in- 
fluence of  ecclesiastical  persons  ;  but  the  thinking  and  in- 
fluential minds  must  be  overcome  by  showing,  that  not  on- 
ly can  we  meet  the  adversary  in  the  field  by  force  of  ar- 
gument, but  that  the  spirit  of  our  system  is  ennobling 


OBEYING    THE   ORA.CLES   OF    GOD.  -  S'S 

and  consoling  to  human  nature — necessary  to  the  right 
enjoyment  of  life,  and  conducive  to  every  good  and  hon. 
curable  work.  Religion  is  not  now  to  be  propagated  by 
rebuking  the  free  scope  of  thought,  and  drafting,  as  it 
were,  every  weak  one  that  will  abase  his  powers  of  mind 
before  the  zeal  and  unction  of  a  preacher,  and  by  school- 
ing the  host  to  keep  close  and  apart  from  the  rest  of  the 
world.  This  both  begins  wrong  and  ends  wrong.  It  be- 
gins wrong,  by  converting  only  a  part  of  the  mind  to  tlie 
Lord,  and  holding  the  rest  in  superstitious  bonds.  It 
ends  wrong,  in  not  sending  your  man  forth  to  combat  in 
his  courses  with  the  unconverted.  The  reason  of  both  er- 
rors is  one  and  the  same.  Not  having  thoroughly  fur- 
nished him  to  render  a  reason  of  the  hope  that  is  in  him, 
you  dare  not  trust  him  in  the  enemy's  camp,  lest  they 
should  bring  him  over  again,  or  laugh  at  him,  for  cleav- 
ing to  a  side  which  he  cannot  thoroughly  defend.  I  mean 
not  in  this  and  the  many  other  allusions  which  I  have 
made  to  the  degeneracy  of  our  times,  to  argue  that  every 
Christian  should  be  trained  in  schools  of  learning  or  human 
wisdom,  but  that  the  spirit  of  our  procedure  in  making 
and  keeping  proselytes  should  be  enlightened  and  liberal, 
and  the  character  of  our  preaching  strong  and  manly,  as 
well  as  sound.  That  we  should  rejoice  in  the  illumination 
of  the  age,  and  the  cultivation  of  the  public  mind,  as  giv- 
ing us  a  higher  tribunal  than  hath  perhaps  ever  existed, 
before  which  to  plead  the  oracles  of  God — before  which  to 
come  in  all  tlie  strength  and  loveliness  of  our  cause,  ask- 
ing a  verdict  not  from  their  toleration  of  us  its  advocates, 
but  upon  their  conscience,  and  from  the  demonstration  of 
its  truth. 

In  such  a  manner  we  have  endeavoured  to  conduct  the 
discourse,  which  we  now  bring  to  a  close.  Whether  it 
may  gain  the  conviction  of  those  to  whom  it  is  addressed, 
we  leave  in  the  hands  of  God,  who  giveth  the  increase, 
possessing  within  ourselves  the  satisfaction  of  having  de- 
signed and  endeavoured  the  best ;  adding  to  all,  this,  our 


S4  OREVING  THE  ORACLES  OF  GOD. 

solemn  conviction ;  That  until  advocates  of  religion  do 
arise  to  make  unhallowed  poets,  and  undevout  dealers  in 
science,  and  intemperate  advocates  of  policy,  and  all  oth- 
er pleaders  before  the  public  mind,  give  place,  and  know 
the  inferiority  of  their  various  provinces  to  this  of  ours 
— till  this  most  fatal  error,  that  our  subject  is  second 
rate,  be  dissipated  by  a  first-rate  advocation  of  it — till  we 
can  shift  these  others  into  the  back -ground  of  the  great 
theatre  of  thought,  by  clear  superiority  in  the  treatment 
of  our  subject,  we  shall  never  see  the  men  of  understand- 
ing in  this  nation  brought  back  to  the  fountains  of  living 
water,  from  which  their  fathers  drew  the  life  of  all  their  great- 
ness. 

Many  will  think  it  an  unchristian  thing  to  reason  thus 
violently  ;  and  many  will  think  it  altogether  unintelligible  ; 
and  to  ourselves  it  would  feel  unseemly,  did  we  not  re- 
assure ourselves  by  looking  around.  They  are  ruling  and 
they  are  ruled,  but  God's  oracles  rule  them  not.  They 
are  studying  every  record  of  antiquity  in  their  seats  of 
learning,  but  the  record  of  God  and  of  him  whom  he  hath 
sent,  is  almost  unheeded.  They  enjoy  every  communion 
of  society,  of  pleasure,  of  enterprise,  this  world  affords  ; 
but  little  communion  with  the  Father  and  with  his  Son 
Jesus  Christ.  They  carry  on  commerce  with  all  lands, 
t*he  bustle  and  noise  of  their  traffic  fill  the  whole  earth : 
they  go  to  and  fro,  and  knowledge  is  increased — but  how 
few  in  the  hasting  crowd  are  hasting  after  the  kingdom  of 
God.  Meanwhile  Death  sweepeth  on  with  his  chilling 
blast,  freezing  up  the  life  of  generations,  catching  their 
spirits  unblessed  with  any  preparation  of  peace,  quenching 
hope  and  binding  destiny  for  ever  more.  Their  graves 
are  dressed,  and  their  tombs  are  adorned.  But  their  spi- 
rits, where  are  they?  How  oft  hath  this  city,  where  I 
now  write  these  lamentations  over  a  thoughtless  age,  been 
filled  and  emptied  of  her  people,  since  first  she  reared  her 
imperial  head !  How  many  generations  of  her  revellers  have 
gone  to  another  kind  of  revelry  ;  how  many  generations 


OBEYING  THE  OBACLKS  OF  GOD.  85 

of  her  gay  courtiers  to  a  royal  residence  where  courtier-arts 
are  not ;  how  many  generations  of  her  toilsomp  tradesmen 
to  the  place  of  silence,  whither  no  gain  can  follow  them ! 
How  time  hath  swept  over  her,  age  after  age,  with  its  con- 
suming wave,  swallowing  every  living  thing,  and  bearing  it 
away  unto  the  shores  of  eternity  !&  The  sight  and  thought 
of  all  which  is  our  assurance,  that  we  have  not  in  the  heat 
of  our  feelings  surpassed  the  merit  of  the  case.  The  theme 
is  fitter  for  an  indignant  prophet,  than  an  uninspired,  sin- 
ful man. 

But  the  increase  is  of  the  Lord.  May  He  honour  these 
thoughts  to  find  a  welcome  in  every  breast  which  weighs 
them — may  He  carry  these  warnings  to  the  conscience  of 
every  one  whose  eye  peruseth  them.  And  may  his  ora- 
cles come  forth  to  guide  the  proceedings  of  all  mankind, 
that  riiey  may  dwell  together  in  love  and  unity,  and  come 
at  length  to  the  everlasting  habitation  of  his  holiness. 
Amen. 

END    ©3?    THE     ORATIONS. 


OF  JUDGMENT  TO  COME. 

AN    ARGUaSEZ^T, 

IN  NINE  PARTS. 


Acts,  xvn.  30,  31.  god  commandeth  all  men  to  repent:  because  he  bath 

APPOINTED  A  DAY,  IN  THE  WHICH  HE  WILL  JUDGE  THE  WORLD  IN  RIGHTEOUSNESS. 


TO    THE 

REV.  ROBERT  GORDON, 

Minister  of  the  Gospel^  Edinburgh. 

MY    WORTHY    FRIEND, 

The  design  of  the  following  Argument,  which,  with  all 
affection  and  esteem,  I  dedicate  to  you,  is  to  jecover  the 
the  great   subject  of  Judgment  to  Come  from  poetical 
visionaries  on  the  one  hand,  and  from  religious  rhapsodists 
on  the  other  ;  and  to  place  it  upon  the  foundation  of  di- 
vine revelation,  of  human  understanding,  and  the  com- 
mon good.     The  revelation  of  God  upon  the  subject,  is 
brought  forward,  and  I  endeavour  to  show  that  it  com- 
mends itself  to  every  noble  sentiment  of  the  human  breast, 
and  to  every  worthy  interest  of  human  life.     For  it  seems 
to  me  that  upon  religion  we  are  growing  wiser  than  our 
fathers,  who  were  content  with  a  train  of  human  author- 
ities, and  that  this  age  requireth  religious  truth  to  be  jus- 
tified like  other  truth,  by  showing  its  benefits  to  the  mind 
itself,  and  to  society  at  large.     The  poets  and  economists 


TO   THE   REV.    ROBERT    GORDON.  87 

are  quite  alive  to  this  advancement  of  the  public  mind, 
and  alteration  of  the  public  taste,  of  whom  the  former  ad- 
dress our  imagination  and  our  heart,  the  latter  our  inter- 
est ; — bases  upon  which  they  have  reared  up  by  far  the 
most  rival  influences  to  religion — the  school  of  Sentiment, 
which  holds  of  the  former;  and  the  school  of  Politics, 
which  holds  of  the  latter.  Now  being  convinced  that,  be- 
sides a  Creed,  there  is  in  our  religion  the  most  elevated 
sentiment,  and  the  greatest  advantage,  both  public  and 
private,  1  see  not  but  we  should  fight  and  overthrow  these 
rivals  with  their  own  weapons,  by  addressing  their  disci- 
ples upon  that  side  on  which  their  ear  is  open.  For  their 
ear  is  shut,  and  I  hope  the  ear  of  all  men  is  for  ever  shut, 
to  the  authority  of  names  ;  and  it  is  vain  now  to  quote  the 
opinions  of  saints  or  reformers,  or  councils  or  assemblies, 
in  support  of  any  truth.  They  even  hold  cheap  our  vene- 
rable theological  language,  though  it  can  boast  of  great 
antiquity,  and  they  insist  upon  its  being  translated  into 
common  phrases,  that  they  may  understand  its  meaning. 
And  the  misery  is,  they  will  not  listen  unless  we  gratify 
them  in  this  reasonable  request,  but  allow  us  to  have  our 
disputations  to  ourselves,  while  we  cover  them  with  that 
venerable  disguise.  In  order,  therefore,  to  have  a  chance 
of  a  hearing,  I  have  refrained  from  systematic  forms  of 
speech,  and  endeavoured  to  speak  of  each  subject  in 
terms  proper  to  it,  and  to  address  each  feeling  in  language 
that  seemed  most  likely  to  move  it — in  short,  to  argue 
like  a  man,  not  a  theologian ;  like  a  Christian,  not  a  church- 
man. ' 
It  seems  to  me,  my  dear  friend,  that,  like  the  Botan- 
ists, we  should  give  up  our  artificial,  and  adopt  a  natural 
method  of  treating  religion;  and,  instead  of  steering  wide 
among  disputed  questions,  bear  down  at  once  upon  the 
occupations  of  the  heart  and  life  of  man.  They  care  not 
for  our  controversial  warfare,  they  laugh  at  our  antiquated 
method  of  handling  questions — and  so  they  perish  from 
the  way  of  truth,  because  of  the  unintelligible  signals  that 


88  TO   THE   REV.   ROBERT    QORl>OX. 

we  hang  out.  For  this  noble  purpose  of  delivering  the 
truth  from  a  contemptible  imprisonment,  and  enshrining 
it  in  the  good  feehngs,  good  sense,  and  common  weal 
of  men,  which  being  unchangeable  in  their  nature,  are 
the  only  proper  receptacles  for  the  unchangeable  truth  of 
revelation,  I  know  not  among  my  clerical  friends  any  one 
better  qualified  than  yourself.  Your  general  knowledge, 
your  familiarity  with  the  accurate  methods  of  science, 
your  estimation  of  divine  truth,  and,  above  all,  your 
catholic  spirit  and  emancipation  from  churchman  or  sec- 
tarian intolerance,  present  you  to  my  mind  as  eminently 
fitted  for  bringing  the  public  affection  back  again  to  the 
doctrines  of  revealed  truth.  I  crave  your  forgiveness  for 
saying  so  much ;  but  my  heart's  desire  is  to  see  that  thing 
in  which  the  world  is  most  interested,  established  before 
the  world  in  the  highest  and  most  honourable  style,  in  or- 
der that  it  may  have  the  chance  of  being  held  by  the 
world  in  tlie  dearest  and  the  nearest  place.     I  am, 

My  dear  and  worthy  Friend, 

Your's, 

In  the  the  bonds  of  the  Gospel, 

EWD.  IRVING. 

Caledonian  Churchy 
Matton  Garden. 


OF  TVnammmT  no  commn 

PART  I. 

THE  PLAN  OF  THE  ARGUMENT :  WITH  AN  INQUIRY  INTO  RESPOiV 
SIBILITY  IN  GENERAL,  AND  GODS  RIGHT  TO  PLACE  THE  WORLD 
UNDER  RESPONSIBILITV. 

An  Argument,  or  Apology,  (for  either  of  these  words 
will  denote  that  undertaking  to  which  I  now  address  my- 
self in  devout  dependence  upon  Almighty  God,)  ought, 
as  is  the  manner  of  ordinary  judicial  questions.  First,  to 
choose  the  tribunal  before  which  the  question  is  to  bo 
tried;  Secondly,  To  define  the  exact  point  which  is  brought 
into  issue;  and,  Thirdly,  To  open  upon  the  line  of  argu- 
ment or  defence  that  is  to  be  pursued.  These  prelimin- 
aries we  shall  now  settle  with  our  readers,  before  whose 
unbiassed  judgments  we  are  about  to  propound  the  mer- 
its of  the  most  momentous  question  that  ever  came  be* 
fore  them  for  a  verdict. 

The  tribunal  before  w^hich  we  choose  to  plead  tlii5 
most  grave  and  momentous  question,  is  the  whole  reason 
or  understanding  of  man.  Not  his  intellect  merely,  to 
which  common  arguments  are  addressed,  but  his  affec- 
tions, his  interests,  his  hopes,  his  fears,  his  wishes, in 

one  word,  his  whole  undivided  soul.  It  is  not  w-ith  the 
intention  of  confusing  his  judgment,  that  we  will  endcxiv- 
our  to  take  his  human  nature  upon  every  side,  but  because 
we  think  our  case  so  important  and  so  good  as  to  solicit 
the  verdict  of  every  faculty  which  human  nature  possess- 
eth.  We  feel  that  questions  touching  the  truths  of  reve- 
lation have  been  too  long  treated  in  a  logical  or  scholastic 
method,  which  doth  address  itself  to  I  know  not  what  frac* 
tion  of  the  mind ;  and  not  finding  this  used  in  Scripture, 
or  successful  in  practice,  we  are  disposed  to  try  another 
method^  and  appeal  our  cause  to  every  sympathy  of  the  s^Cil 

12 


90  OF    JUDGMENT    TO    COME. 

which  it  doth  naturally  bear  upon.  We  shall  speak,  ac- 
cording as  it  suits  the  topic  in  hand,  to  the  parts  of  human 
nature  which  the  poet  addresseth,  to  the  parts  of  human 
nature  which  the  economist  addresseth,  no  less  than  to 
those  which  the  logician  addresseth.  Nevertheless,  after  a 
logical  method  we  shall  do  so  ;  that  is,  we  shall  present 
before  these  affections  of  the  mind  our  question  in  a  fair 
and  undisguised  form,  without  fear  and  without  partiali- 
ty. Therefore,  all  we  ask  of  our  reader,  who  is  our  judge, 
is  to  have  the  eyes  of  his  mind  as  much  as  possible  unveil- 
ed from  any  prejudice,  and  the  affections  of  his  nature  un- 
restrained by  any  ancient  habit  for  moving  with  natural 
freedom  to  whatever  may  have  charms  in  his  eye.  For 
the  subject  which  we  have  to  bring  before  him  is  one  in 
which  every  faculty  of  his  nature  is  interested,  requiring 
imagination  to  conceive  its  ample  bounds,  judgment  to 
weigh  its  justice,  hope  and  fear  to  feel  its  consequences, 
and  affection  to  embrace  all  the  tender  circumstances  of 
its  revelation — even  the  subject  of  Judgment  to  Come, 
which  will  decide,  to  every  soul  that  readeth  these  pages, 
its  destiny  for  ever  and  ever. 

This  subject,  which  we  come  next  to  define,  after 
having  chosen  the  tribunal  before  which  it  is  to  be  agitat- 
ed, is  the  whole  matter  of  human  responsibility  and  future 
judgment,  as  they  are  set  forth  in  the  Scriptures  of  the 
Old  and  New  Testament.  Our  instruction,  or  our  briefs 
to  speak  technically,  is  taken  from  the  revelation  of  God, 
to  which  we  would  not  willingly  add  one  idea  of  our  own, 
as  we  would  not  withhold,  for  the  sake  of  easing  the  bur- 
den of  our  theme,  any  one  idea  which  it  contains.  The 
revelation,  the  whole  revelation,  and  nothing  but  the  reve- 
lation, upon  the  subject  of  our  responsibility,  and  our  con- 
demnation or  acquittal,  is  the  thing  which  we  undertake 
to  argue  for,  and  to  justify  before  every  noble  attribute 
of  human  nature.  We  hold  no  question  upon  the  authen- 
ticity of  the  revelation,  which  we  take  altogether  for  grant- 
ed ;  we  have  ado  with  its  matter  onlv ;  so  that  our  busi- 


OF   JUDGMENT    10   COME.  9' 

ness  is  not  with  the  believer  or  the  unbeliever,  but  with 
the  man.  Here  is  a  certain  future  transaction  revealed, 
as  consequent  upon  a  certain  constitution  of  things,  also 
revealed.  We  inquire  not  how  or  whence  it  hath  come; 
we  take  it  as  we  find  it,  and  inquire  whether  it  be  a  just 
thing  and  honourable  thing,  an  advantageous  thing  to  the 
nature  and  condition  of  those  to  whom  it  is  known.  We 
inquire  not  with  respect  to  any  save  such  as  have  had  it  re- 
vealed to  them,  because  we  think  it  is  applicable  to  none 
besides.  It  is  part  of  a  system  of  revealed  truth — the 
keystone,  as  it  were,  of  the  system,  and  cannot  be  applied 
but  as  a  part  of  it.  Therefore,  in  justice  it  is  not  right, 
and  certainly  in  point  of  fact  it  is  not  our  intention,  to  ap- 
ply it  to  any  others  than  to  those  unto  whom  revelation  hath 
come. 

But  whereas  an  act  of  judgment  presupposeth  some- 
thing  which  is  to  be  judged  of,  and  implies  something 
good  or  bad  which  is  to  follow  thereon,  it  is  absolutely 
necessary  to  an  argument  or  apology  for  Judgment  to 
Come,  that  the  thing  should  be  developed  upon  which 
judgment  is  to  pass,  and  the  consequences  to  follow  af- 
ter judgment  hath  been  passed.  The  assize  is  not  the 
first  act,  but  the  second  act  of  a  drama  which  is  not  yet 
closed.  The  first  act  is  the  occurrence  which  is  charged 
upon,  the  second  act  is  the  decision,  and  the  third  is  the 
execution  of  the  verdict — and  there  the  matter  endeth. 
But  our  argument  we  do  not  intend  to  conclude  therewith ; 
for,  knowing  the  mighty  stake  which  is  in  issue  to  every 
one  who  readeth  this  discourse,  we  should  have  but  ill  dis- 
charged our  duty  to  his  soul  and  to  our  God,  for  whose 
sakes  we  enter  the  lists  of  this  controversy,  were  we  not 
to  add  to  the  completed  representation  something  w^hich 
might  turn  to  a  good  purpose  those  anxieties  which  it 
may  please  God  to  awaken  ;  and  if  they  be  not  awakened, 
we  would  discharge  our  duty  still  worse,  did  we  not  cast 
aside  all  reserves  and  awaken  all  the  energy  of  our  mind, 
and  with  all  our  heart  and  strength,  and  soul  and  mi^ht, 


92  OB   JtTDGMESf'F   T©   CQitC. 

cast  ourselves  upon  the  barriers  which  are  defending  con- 
science from  the  invasion  of  truth.  Therefore,  after  this 
order  will  our  discourse  proceed : — First,  we  shall  set 
forth  the  constitution  of  divine  government  upon  which 
this  judgment  is  to  be  passed.  Then  we  shall  treat  of 
the  actual  judgment ;  then  of  the  issues  of  the  judgment ; 
and,  lastly,  do  our  endeavour  to  guide  the  people  into 
the  way  of  salvation  from  the  judgment,  concerning  which 
if  they  should  continue  wreckless,  we  shall  strike  a  note  to 
thrill  the  drowsy  chambers  of  the  soul ,  and  awaken  it  from  its 
fatal  slumbers. 

Such  is  the  order  in  which  we  propose  to  lay  the  whole 
subject  of  Judgment  to  Come  before  the  whole  compre- 
hension and  feeling  of  the  soul  ;  in  doing  which  we  shall 
take  all  liberty  of  discourse,  abstaining  from  the  technic- 
al forms  of  theology,  which  half  the  world  does  not  un- 
derstand and  the  other  half  seems  heartily  disposed  to  for- 
get. We  shall  also  indulge  in  disquisition,  to  clear  the 
subject  of  obscurity  ;  and  in  digression,  to  render  it  en- 
tertaining ;  and  in  application,  to  touch,  in  passing,  any 
interest  or  emotion  which  may  be  affected  ;  but  the  sub- 
sidiary to  the  great  object  which  we  have  proposed,  of 
justifying  and  commending  this  part  of  divine  revelation 
to  the  hearts  of  men. 

In  which,  if  we  are  enabled  to  succeed,  we  shall  have 
done  them  an  unspeakable  service.  For  this  coming 
event,  which  to  every  man  is  the  decision  of  the  everlast 
ing  future,  being  understood,  and  seated  in  our  high  re- 
gards, will  naturally  cast  forward  into  time  the  brightness 
of  its  hopes  and  the  shadow  of  its  fears.  Calling  up  from 
their  graves  all  our  past  transactions,  and  awakening 
against  us  every  thing  as  when  it  was  first  conceived,  it 
ought  to  give  value  to  every  current  thought,  and  impor- 
tance to  every  passing  act,  making  life  a  diligent  serious 
occupation  of  time,  instead  of  a  laborious  destruction  of 
It,  or  lyi  idle  gay  diversion.     Thought  would  become  a 


OF   JUDGMENT   TO   COME.  9^ 

constant  device  for  the  good  ends  which  God  hath  set 
before  us,  and  action  a  constant  enterprise  to  bring  these 
ends  about :  And  seeing  it  is  placed  within  the  power  of 
every  creature  to  find  acceptance  of  his  Judge,  and  ever- 
lasting glory,  life  would  become  full  not  only  of  good  en- 
deavours but  joyful  prospects,  were  men  convinced  and 
mindful  of  the  last  day,  which  is  to  sum  up  all  the  past 
and  decide  all  the  future  of  their  existence.  There  mani- 
festly wants  some  such  husbanding  and  equalizing  power 
to  make  the  faculties  of  man  turn  themselves  to  the  most 
account.  Some  drop  asleep  amidst  sensual  gratifications, 
and  do  nothing  for  the  common  weal  but  consume  its 
stores — others  idle  amongst  trifles,  passing  the  bright  sea- 
son of  youth  in  vain  and  empty  shows — others  fight 
against  their  own  and  the  public  peace,  wielding  every 
power  they  can  command  for  the  aggrandizement  of  them- 
selves at  every  hazard  and  expense.  There  is  no  spring 
that  never  runs  down  to  move  the  machinery  of  a  single 
man's  life ;  there  is  no  common  spring  that  never  runs 
down  to  move  harmoniously  the  combined  machinery  of 
society.  Powers  of  good  are  slumbering  for  want  of  a 
call,  instruments  rusting  for  want  of  an  occasion  ;  and  a 
meagre  unsatisfying  recollection  of  occasions  lost  and  'T 
time  mispent,  is  the  portion  of  almost  every  man. — What 
laborious  trifling,  what  ingenuity  of  wickedness,  what 
self-torturing  ennui,  what  artificial  stimulants,  what  bru- 
talizing excess  there  is  in  this  weary  world !  To  reach 
distinction  and  power,  you  must  fight  battles  and  be  the 
death  of  thousands.  To  be  a  hero,  you  must  wade 
through  seas  of  blood.  To  be  a  statesman,  you  must 
submit  the  soul  to  suppleness,  and  be  the  creature  of 
creatures  like  yourself.  There  wanteth  a  power  to  ena- 
ble a  man  to  turn  the  wheel  of  his  owi  destiny,  and  by 
diligence  and  patience  to  arrive  at  true  greatness  and  bles- 
sedness. 

To  set  forth  such  a  power  is  the  argument  of  our  pres- 
ent discourse,  to  the  perusal  of  which  we  pray  those  who 


94  OF   JUDGMENT   TO   COME. 

take  it  up  to  bring  with  them  a  vigorous,  manly  under- 
standing, no  crouching  timorous  faith,  for  it  is  our  pur- 
pose, in  the  strength  of  God,  the  giver  of  all  understand- 
ing, to  examine  this  his  great  revelation  of  Judgment  to 
Come,  with  freedom  and  fairness,  and  to  try  if  it  will 
stand  the  test  of  inquiry  and  objection.  We  are  not  to  ad- 
vocate or  eulogise  it,  as  we  lately  did  the  Divine  Oracles, 
but  we  are  to  expound  it  according  to  the  Scriptures,  and 
see  how  it  suits  human  nature,  and  makes  for  human  wel- 
fare. We  intend  that  it  should  speak  for  itself,  and  be- 
come its  own  argument ;  and  by  its  own  grave  and  weigh- 
ty character  rebuke  and  ashame  those  idle  parodies  of  it, 
which  have  lately  issued  from  the  seething  brains  of  irre- 
ligious poets.  Our  apology  for  Judgment  to  Come, 
against  these  idle  visionaries  and  wasteful  prodigals  of 
,  God's  high  gifts,  is  to  the  common  sense  and  good  feel- 
^  ings  of  men. — We  would  bring  the  question  back  from 
the  tribunal  of  wit  and  fancy,  and  ribaldry  and  worldly 
wisdom,  to  the  tribunal  of  grave  judgment,  that  old  and 
hoary  discerner  of  truth. 

We  are  then,  first  of  all,  to  be  occupied  with  the  de- 
velopment of  that  which  must  always  precede  judgment, 
viz.  the  promulgated  law  or  statute  upon  which  judgment 
is  to  be  held.  This  is  the  divine  constitution  contained 
in  the  word  of  God,  which  it  behoves  us  to  understand 
before  we  can  be  able  to  estimate  the  fairness  of  the  trial, 
or  the  appropriateness  of  the  verdict.  To  unfold  that  con- 
stitution, therefore,  we  would  address  ourselves  without 
delay,  did  a  previous  question  not  suggest  itself — What 
good  the  Almighty  proposes  by  laying  us  under  res- 
ponsibility, and  what  right  he  hath  to  do  so?  The  mind 
doth  not  easily  relinquish  its  own  rule  at  any  time,  and 
looks  for  a  sufficient  inducement  to  do  so.  And  it  is  to 
be  expected  that  the  Creator,  who  knows  the  nature  of  his 
handy  work,  should  consult  for  the  nature  that  he  has 
given  it,  and  in  presenting  any  supplementary  code  of 
government  accomodate  himself  to  the  conditions  in  which 


OP   JUDGMENT   TO    C03IE.  95 

it  is  already  placed.  This  is  a  preliminary  inquiry  up- 
on which  the  mind  looks  to  have  satisfaction,  before  it 
will  go  with  good  accord  into  the  details  of  any  consti- 
tution, or  the  judgment  thereon.  The  matter  of  right  is 
the  first  question,  which  being  disposed  of,  we  are  then 
welcome  to  make  our  propositions. 

That  all  fairness  may  be  allowed  to  that  human  nature, 
which  is  the  honoured  tribunal  we  plead  before,  we  shall 
search  a  little  into  her  ways,  and  see  whether  she  doth  bet- 
ter to  be  in  a  state  of  responsibility,  or  to  be  discharged 
into  her  own  unbounded  freedom.  Then  we  shall  ex- 
amine the  grounds  upon  which  the  Almighty  places  him- 
self forward  as  her  law- giver,  and  the  general  tendency  of 
that  responsibility  with  which  he  hath  overlaid  her  goings 
out  and  her  comings  in,  which  will  occupy  the  remainder 
of  this  first  division  of  our  discourse. 

In  addressing  ourselves  to  the  first  of  these  inquiries, 
Whether  human  nature  does  well  to  sit  under  a  condition 
of  responsibility  ?  wc  judge  it  the  most  pleasant  and  satis- 
factory method  of  proceeding,  to  look  into  the  real  form 
which  she  puts  on  in  families,  and  in  political  bodies,  and 
private  friendships,  and  the  other  institutions  which  distin- 
guish the  nature  of  men  from  the  nature  of  the  lower  ani- 
mals— then  to  examine  whether  there  is  any  analogy  be- 
tween what  seems  congenial  to  her  in  these  institutions, 
and  that  responsibility  under  which  God  hath  placed  her 
by  his  judgment. 

From  the  earliest  dawn  of  comprehension,  our  parents 
lay  down  to  us  things  to  be  done  and  things  to  be  avoid- 
ed ;  praising  or  blaming,  rewarding  or  punishing,  accord- 
ing to  our  performances.  In  this  they  are  prompted  by 
a  regard  to  our  future  happiness,  so  far  as  they  can  dis- 
cern the  way  to  it ;  otherwise  they  would  never  impose 
painful  restraints  upon  those  whom  they  love.  Accord- 
ingly, so  soon  as  we  are  able  to  weigh  the  consequences 
of  things,  they  point  out  the  good  they  would  secure,  and 
the  evil  they  would  avoid  by  this  early  discipline,  thereby 


96  OF   JUDGMENT    TO   COME^ 

bringing  our  own  will  to  go  along  with  theirs,  and  so  se-*' 
curing  us  by  two  principles,  that  of  parental  authority, 
and  that  of  advantage  foreseen.  Here,  from  the  very  first, 
are  all  the  elements  of  government — a  good  end  to  be  se- 
cured for  the  little  state — laws  drawn  out  and  made  known 
for  securing  it — one  who  persuades  obedience  to  them, 
and  sees  them  obeyed,  and  if  disobeyed,  visits  the  offence 
with  such  treatment  as  may  recal  the  offender,  and  be  a 
warning  to  the  rest.  The  parent  who  is  at  the  head  of 
this  little  administration,  is  so  far  from  being  divested  of 
the  sense  of  responsibility,  that  he  is  the  one  perhaps  who 
feels  it  most.  He  makes  no  regulation  according  to  blind 
wilfulness,  but  consults  for  the  future  welfare  of  his  off- 
spring— he  studies  their  nature,  and  so  soon  as  it  is  ripe, 
he  addresses  their  understanding — he  executes  justice 
amongst  them,  and  preserves  consistency  in  his  judgment, 
and  mingles  a  reasonable  allowance  of  liberty,  with  the 
painfulness  of  restraint ;  so  that  he  is  responsible  to  his 
own  wisdom,  to  their  future  welfare,  to  exact  justice, 
besides  being  responsible  to  higher  powers,  which  for  the 
sake  of  our  argument,  we  must  at  present  keep  out  of  the 
question.  Now,  before  we  pass  on  to  another  topic,  I 
pray  you  to  observe,  that  no  family  estate  would  prosper, 
however  well  joined  by  affection  and  interest,  or  well 
ordered  by  wise  regulations,  were  there  not  added  a  judg- 
ment, or  calling  to  account  when  it  is  necessary  ;  all  the 
rest  would  go  for  nought,  were  there  not  in  the  rear  of  it, 
the  certainty  of  judgment  to  pass  upon  offences.  For 
consider  that  the  reason  which  moves  you  to  lay  down 
rules  to  your  children,  is  not  that  you  love  to  govern,  or 
to  see  them  restrained  of  their  liberty,  or  that  they  have 
a  natural  pleasure  in  obeying ;  but  that  you  take  pity  upon 
-r  their  ignorance  of  the  world,  and  are  acquainted  with  the 
tendency  of  their  nature  to  go  astray,  and  would  be  want- 
ing in  affection,  and  in  carefulness,  did  you  not  lay  down 
to  them  the  course  which  you  judged  best.  Now  if  you 
do  but  make  them  acquainted,  taking  no  cognizance  of 


OF   JUDGMENT    TO    COME.  97 

tiieir  observance,  and  calling  no  account  of  it,  then  you 
only  half  attain  your  object,  or  rather  you  do  not  attain  it 
at  all.  They  know  your  opinion  only,  but  at  first  the}- 
know  not  how  to  value  your  opinion,  they  should  also 
know  your  smiles,  your  favour,  your  reward  upon  the 
good,  your  frowns,  your  discountenance,  your  chastise- 
ment upon  the  evil.  Your  commands  will  be  forgotten, 
if  not  frequently  recommended  by  all  the  tokens  of  affec- 
tion, and  the  contrary  discommended  by  all  the  tokens  of 
displeasure.  Therefore,  in  every  family  there  goes  on 
not  only  a  silent  operation  of  law-giving,  but  also  a  secret 
operation  of  law-enforcing,  a  system  of  rewards  and 
punishments ; — judgment  as  well  as  affection  being  a 
standing  order  of  the  house. 

Now,  if  from  the  family  we  pass  upwards  to  the  state;, 
we  shall  find  the  same  principle  of  responsibility  regulat- 
ing and  ruling  its  affairs,  with  this  difference,  that  here 
every  thing  is  open  and  visible  ;  whereas,  in  the  other,  it 
was  silent  and  invisible,  yet  not  on  that  account  the  less 
certain  or  strong.  The  first  thing  in  the  state  is  to  obtain 
a  law-giver,  no  one  being  so  naturally  the  guardian  of  the 
rest  as  the  father  is  of  the  family,  who  are  his  offspring  and 
his  dependants.  Superior  wisdom  in  the  infancy  of  states, 
was  wont  to  confer  this  distinction  of  law- giver,  which 
nature  had  not  decided.  But  as  soon  as  this  difficulty  is 
got  over,  and  the  code  of  laws  hath  been  adopted  and 
spread  abroad,  there  begins  a  general  bending  of  the 
common  will  to  its  obedience,  and  whosoever  does  not 
choose  to  obey,  is  fain  to  take  his  leave  of  the  society. 
The  judge  is  no  part  of  the  law,  but  only  the  mouth  which 
utters  it.  The  magistrate  also  is  no  part  of  the  law,  being 
the  hand  to  enforce  it.  The  law,  the  naked  law,  is  sove- 
reign over  all.  And  when  a  necessity  arises  for  amending 
the  law,  then  the  best  method  is  taken  of  collecting  the 
common  sentiment  of  the  community.  But  no  one  voice 
can  alter  the  law,  or  set  the  law  at  nought — no,  not  the 
highest  personage  of  the  realm  who  has  his  powers  defined 

13 


98  OF   JUDGMENT    TO    COME. 

no  less  strictly  than  the  meanest.  Thus  men,  in  order 
to  bring  themselves  to  any  condition  of  prosperity  or  en- 
joyment, find  it  necessary  to  submit  themselves  to  a  law^, 
to  disarm  themselves  of  their  natural  strength  and  natural 
freedom,  and  go  into  a  state  of  bondage  and  responsibili- 
ty to  the  common  sense  or  recorded  conscience  of  those 
amongst  whom  they  dwell.  Now  here  again  we  remark, 
that  were  there  not  judgment  days,  no  \\  isdom  nor  wise 
administration  could  protect  the  law  from  being  trampled 
imder  foot  of  men.  You  might  preach  obedience  at  every 
corner,  and  show  how  it  promotes  the  good  of  each,  by 
securing  the  welfare  and  peace  of  the  whole  ;  but  it  were 
vain,  had  you  not  a  regular  roll  made  up  of  the  offenders, 
and  a  regular  assize  holdcn  of  their  offences,  and  proper 
sentences  adjudged  to  their  transgression.  Some  would 
always  be  found  ignorantenoughnotto  comprehend  their 
own  well-being  secured  in  the  common  weal — others 
wilful  enough  to  provide  for  themselves  at  the  expense  of 
the  common  weal,  and  therefore  measures  must  be  taken 
that  the  well-informed  and  well-disposed  suffer  not  at  the 
hands  of  the  ignorant  and  the  wicked. — Judgment  and 
discrimination  must  take  place,  or  the  whole  platform  of 
a  well-ordered  state  will  be  speedily  undermined. 

What  hath  been  said  of  our  living  under  constant  re- 
sponsibility to  law  and  judgment,  in  the  family  and  in  the 
state,  is  no  less  true  of  the  many  other  relationships  which 
preserve  and  comfort  life.  Those  of  servant  to  master, 
and  wife  to  husband  we  do  not  speak  of,  because  they  are 
in  some  measure  under  cognizance  of  the  law  ;  yet  who 
does  not  know  that  our  happiness  in  them  is  secured  far 
more  by  unseen  and  unknown  acts  of  mutual  obligation 
between  the  parties,  and  that  an  interior  state  of  responsi- 
bility becomes  generated  of  its  own  accord.  A  master 
hath  enjoyment  in  his  household  according  as  he  fulfils 
to  them  kindly  and  faithfully  his  duties  of  encouragement, 
and  his  duties  of  discouragement,  from  which,  when  he 
^\  ithdraws  his  care,  he  ceases  to  be  respected ;  confusion 


OF   JUDGMENT    TO    CO.ME.  t         99 

introduces  itself  into  the  establishment,  and  disputes  arise 
which  call  for  the  adjudication  of  law.  In  friendship, 
there  are  distinct  obligations  contracted,  of  love,  and  fidelity, 
and  mutual  assistance,  which  not  being  discharged  by 
either  party,  he  is  adjudged  unworthy,  and  cut  off  from 
our  intimacy.  In  private  circles  of  acquaintance,  there  is 
imposed  another  set  of  obligations,  those  of  hospitality, 
good  breeding,  and  general  good  offices  ;  which  being 
violated,  the  offender  is  marked  and  perhaps  excommu- 
nicated from  the  privileges  of  the  society.  In  the  general 
acknowledgments  of  politeness,  such  as  street  salutation, 
which  is  the  loosest,  largest  kind  of  society,  there  are  im- 
posed manifold  obligations  of  good  behaviour,  good  tem- 
per, and  even  appearjnce  suitable  to  our  condition,  of 
which  a  loose  account  and  an  occasional  reckoning  is  kept. 

These  instances  may  serve  to  show  how  familiar  the 
mind  of  man  is  to  the  feeling  of  responsibility,  and  how 
full  his  life  is  of  its  exercise;  how  he  regulates  himself 
after  a  law  expressed  or  understood,  and  submits  the  issues 
of  his  character  and  his  condition  to  judgment  and  arbitra- 
tion, and  is  himself  the  judge  and  arbitrator  of  the  charac- 
ter and  condition  of  others.  They  also  serve  to  show  how 
necessary  to  the  well-being  of  every  society  is  a  judgment 
of  the  members,  and  a  punishment  of  the  offenders. 
Nothing  will  do  in  its  room — in  the  family  state,  where 
are  our  strongest  affections,  judgment  is  needed  ;  in  the 
political  state,  where  are  vested  our  strongest  interests, 
judgment  is  needed  ;  in  our  household  state,  where  are 
vested  our  dearest  enjoyments,  judgment  is  needed ;  in  our 
friendly  state,  where  are  vested  our  chief  confidences, 
judgment  is  needed  ;  in  our  social  state,  whence  flow  all 
mutual  attentions,  judgment  is  needed. 

And  while  I  thus  argue  the  necessity  of  judgment,  I  am 
willing  to  allow  that  in  each  of  these  states,  it  is  the  last 
thing  which  should  be  resorted  to,  and  should  rather  stand 
at  the  gate  to  guard  the  sanctuaries  of  society  from  evil 
intrusion,  than  enter  in  to  regulate  the  service.     Fafmily 


.100  OP  ^VWGMtNT    i'O   C«Mt. 

duties  should  be  fed  with  affection,  political  duties  with 
the  promotion  of  interest,  friendly  duties  with  unbosomed 
confidence,  and  duties  of  acquaintanceship  with  good  and 
kindly  offices.  The  terrors  of  judgment  should  stand  to  a 
side,  and  not  interfere  till  the  others  have  failed  to  preserve 
harmony  and  peace.  Severity  should  be  the  last  act  of 
man  towards  his  brother  men,  as  suspicion  should  be  the 
last  sentiment  he  admits  into  his  bosom.  Yet  just  as  it 
doth  not  hinder  us  from  keeping  our  eyes  open  to  investi- 
gate the  truth,  that  ^ve  know  such  investigations  do  often 
lead  to  suspicion,  it  ought  not  to  hinder  our  hearts  from 
discharging  copiously  their  streams  of  affection  ;  that  we 
know  it  doth  in  the  end  often  lead  to  judge  and  condemn 
the  niggard  and  unfair  return  of  others.  The  conclusion 
is,  that  from  no  existing  state  wherein  man  siands  related 
to  man,  can  judgment  and  execution  of  judgment  be 
spared,  though  they  ought  never  to  be  introduced  till  all 
other  measures  have  failed.  Bearing  this  conclusion  in 
mind,  let  us  go  forward  to  examine  the  responsibility 
whereto  God  hath  subjected  us. 

He  hath  given  a  law  for  the  regulation  of  the  heart  and 
life  of  man,  and  hath  been  at  pains  to  make  it  manifest  as 
being  from  himself,  by  visitation  of  angels  and  of  his  own 
awful  presence ;  by  inspiration  of  holy  men  whom  he  cloth- 
ed with  heavenly  powers — and,  finally,  by  the  hands  of  his 
own  son,  whom  he  raised  from  the  dead  and  took  up  into 
heaven,  until  the  restitution  of  ail  things.  With  these 
tokens  of  its  being  his  will,  it  is  offered  to  the  world,  to 
take  it  or  not,  as  they  please.  Some  have  never  had  the 
offer  of  it,  with  whose  case  we  have  not  to  deal.  We  have 
had  the  offer  of  it,  and  in  our  next  discourse  we  are  to  ex- 
amine whether  it  will  do  us  good  to  accept  it,  or  whether 
there  be  in  it  any  thing  to  disconcert  the  nature  of  man. 
In  the  mean  time,  we  go  into  the  previous  question  upon 
what  God  builds  his  claim  to  prescribe  to  us  in  any  form, 
and  by  what  feelings  the  sense  of  responsibility  in  thisnew 
instance  is  bound  upon  our  minds. 


OF    JUDGMENT   TO    COMB:,  lOl 

Now,  m  turning  over  the  sacred  books  to  examine  into 
this  previous  question,  we  find  them  full  of  various  infor- 
mation concerning  the  interest  which  God  hath  taken  in 
man  from  the  very  first,  and  the  schemes  which  he  hath 
on  foot  to  meliorate  our  state,  the  desire  he  hath  to  contri- 
bute to  our  present  happiness,  and  the  views  he  hath  for 
our  future  glory.  He  presents  himself  as  our  father,  who 
first  breathed  into  our  nostrils  the  breath  of  life,  and  ever 
since  hath  nourished  and  brought  us  up  as  children. — He 
declares  himself  to  have  prepared  the  earth  for  our  habita- 
tion ;  and  for  our  sake  to  have  made  its  womb  teem  with 
various  food,  with  beauty  and  with  life.  For  our  sakes 
no  less  he  garnished  the  heavens  and  created  the  whole 
host  of  them  with  the  breath  of  his  mouth,  bringing  the 
sun  forth  from  his  chamber  every  morning  with  the  joy  of 
a  bridegroom  and  a  giant's  strength,  to  shed  his  cheerful 
light  over  the  face  of  creation,  and  draw  blooming  life  from 
the  bosom  of  the  earth.  From  him  also  was  derived  the 
"wonderful  workmanship  of  our  frames — the  eye  in  whose 
orb  of  beauty  is  pencilled  the  whole  orbs  of  heaven  and 
of  earth,  for  the  mind  to  peruse  and  know  and  possess 
and  rejoice  over,  even  as  if  the  whole  universe  were  her 
own — the  ear,  in  whose  vocal  chambers  are  entertained 
harmonious  numbers,  the  melody  of  rejoicing  nature, 
the  welcomes  and  salutations  of  friends,  the  whisperings 
of  love,  the  voices  of  parents  and  of  children,  with  all  the 
sweetness  and  the  power  that  dwell  upon  the  tongue  of 
man.  His  also  is  the  gift  of  the  beating  heart,  flooding 
all  the  hidden  recesses  of  the  human  frame  with  the  tide 
of  life — his  the  cunning  of  the  hand,  whose  workmanship 
turns  rude  and  raw  materials  to  such  pleasant  forms  and 
wholesome  uses — his  the  whole  vital  frame  of  man,,  which 
is  a  world  of  wonders  within  itself,  a  world  of  bounty, 
and,  if  rightly  used,  a  world  of  finest  enjoyrhents.  His 
also  are  the  mysteries  of  the  soul  within — the  judgment, 
which  weighs  in  a  balance  all  contending  thoughts  ex- 
tracting wisdom  out  of  folly,  and  extricatmg  order  from 


102  OF   JUDGMENT    TO   COME. 

confusion  ;  the  memory,  recorder  of  the  soul,  in  whose 
•"  books  are  chronicled  the  accidents  of  the  changing  world, 
and  the  fluctuating  moods  of  ihe  mind  itself;  fancy,  the 
eye  of  the  soul,  which  scales  the  heavens  and  circles  round 
the  verge  and  circuits  of  all  possible  existence  ;  hope,  the 
purveyor  of  happiness,  which  peoples  the  hidden  future 
with  brighter  f  ^ms  and  happier  accidents  than  ever  pos- 
sessed the  present,  off'ering  to  the  soul  the  foretaste  of 
every  joy  ;  affection,  the  nurse  of  joy,  whose  full  bosom 
can  cherish  a  thousand  objects  without  being  impoverish- 
ed, but  rather  replenished,  a  storehouse  inexhaustible  to- 
wards the  brotherhood  and  sisterhood  of  this  earth,  as  the 
the  storehouse  of  God  is  inexhaustible  to  the  univer- 
sal world ;  and  conscience,  the  arbitrator  of  the  soul,  and 
u.  the  touchstone  of  the  evil  and  the  good,  whose  voice 
within  our  breast  is  the  echo  of  the  voice  of  God.  These, 
all  these,  whose  varied  action  and  movement  constitutes 
the  maze  of  thought,  the  mystery  of  life,  the  continuous 
chain  of  being — God  hath  given  us  to  know  that  we  hold 
of  his  hand,  and  during  his  pleasure,  and  out  of  the  full- 
ness of  his  care. 

It  is  upon  these  tokens  of  his  affectionate  bounty,  not 
upon  bare  authority,  command,  and  fear,  that  God  de- 
sires to  form  a  union  and  intimacy  between  himself  and 
the  human  soul.  As  we  love  our  parents  because  we  de- 
rived our  being  from  them,  sustenance  and  protection 
while  we  stood  in  need  of  them,  and  afterwards  proof  of 
unchanging  and  undying  love,  so  God  would  have  us 
love  him  in  whom  we  live  and  move  and  breathe  and 
have  our  being,  and  from  whom  proceedeth  every  good 
and  every  perfect  gift.  And  as  out  of  this  strong  affec- 
tion we  not  only  obey,  but  honour  the  commandments 
of  our  father  and  mother,  so  willeth  he  that  we  should 
honour  and  obey  the  commandments  of  our  father  in 
heaven.  As  we  look  up  to  a  master  in  whose  house  we 
dwell,  and  at  whose  plentiful  board  we  feed — with  whose 
smiles  we  are  recreated,  and  whose  service  is  gentle  and 


OF    JUDGMENT    TO    COME.  103 

sweet — so  God  wisheth  us  to  look  up  to  him,  in  whose 
replenished  house  of  nature  he  hath  given  us  a  habitation, 
and  from  whose  bountiful  table  of  providence  we  have  a 
plentiful  living,  and  whose  service  is  full  of  virtue,  health, 
and  joy.  As  we  love  a  friend  who  took  us  by  the  hand 
in  youth,  and  helped  us  step  by  step  up  the  hill  of  life, 
and  found  for  our  feet  a  room  to  rest  in,  and  for  our 
hands  an  occupation  to  work  at ;  so  God  wisheth  to  be 
loved  for  having  taken  us  up  from  the  womb,  and  com- 
passed us  from  our  childhood,  and  found  us  favour  in  the 
sight  of  men.  As  we  revere  a  master  of  wisdom,  who 
nursed  our  opening  mind,  and  fed  it  with  knowledge  and 
with  prudence,  until  the  way  of  truth  and  peacefulness  lay 
disclosed  before  us ;  so  God  wisheth  to  be  revered  for 
giving  to  our  souls  all  the  faculties  of  knowledge,  and  to 
nature  all  the  hidden  truths  which  these  faculties  reveal. 
In  truth,  there  is  not  an  excellent  attachment  by  which 
the  sons  of  men  are  bound  together,  which  should  not 
bind  us  more  strongly  to  God,  and  lay  the  foundation  of 
all  generous  and  noble  sentiments  towards  him  within  the 
mind — of  all  loving,  dutiful  reverential  conduct  towards 
him  in  our  outward  walk  and  conversation. 

Therefore,  we  greatly  err  when  we  imagine  his  revela- 
tion to  be  nothing,  save  a  code  of  laws  and  statutes,  enforced 
by  awful  authority  and  awful  judgment  to  come.  Doubt- 
less it  contains  a  code  of  laws,  but  these  laws  set  in  the 
[bosom  of  a  thousand  noble  sentiments  and  warm  affections 
and  generous  promises  towards  us — such  as  are  wont  to 
catch  and  captivate  and  ravish  the  spirit  when  uttered  by 
a  mortal — why  they  should  not  when  uttered  by  the  great 
immortal;  eternal,  and  invincible,  I  know  not,  except  that 
we  are  so  lost  in  bustle  and  agitation  as  seldom  to  be  in 
sufficient  repose  to  hear  and  miditate  his  voice.  No  one 
calls  filial  obedience,  .friendly  offices,  grateful  returns, 
honourings  of  the  wise,  tribute  to  the  good — no  one  call- 
eth  these  bondage ;  they  are  the  effusions  of  generous  , 
hearts,   the  aspirations  of  noble  desires,    and  the   sure 


104  OF   JUDGMENT   TO   COME. 

promise  of  future  excellence  ;  and  he  who  can  afford  them 
not  and  calls  them  bondage,  is  himself  a  bondsman  to  his 
niggard  selfishness  and  his  wretched  temper.  No  more 
shall  any  one  call  veneration  of  God,  the  common  father — 
gratitude  to  God,  the  common  giver — obedience  of  God 
the  great  fountain  of  wisdom — devotion  to  God,  the 
length  of  our  days  and  the  strength  of  our  life — call  these 
most  exalted,  most  refined  sentiments  of  the  soul,  bon- 
dage, slavery,  and  blind  subserviency ;  or  I  hold  him 
heartless,  thoughtless,  and  unholy — a  man  divested  of  his 
crown  of  glory,  blind  to  the  excellencies  of  the  earth, 
deaf  to  the  harmonies  of  nature,  dead  and  insensible  to 
J^  the  ebbs  and  flows,  the  wants  and  the  possessions  of  hu- 
man life. 

Let  no  one  accuse  God    of  tyranny  or   self-willedness, 
or  wrest  him  from  his  fatherly  seat  of  affection  and  bounty 
among  his  children,  to  instate  him  in  a  throne  of  stern  and 
unreasonable  sovereignty,  from  being   a   most  generous 
parent  and  patron  convert  him  into  a   frowning  judge, 
because  he  hath  seen  it  necessary,   when  presenting  his 
^  scheme  of  government  unto  men  to  introduce  into  it  the 
judgment  of  all  and  the  punishment  of  the  rebellious — two 
conditions  which  we  found  wc  re  never  wanting  in  any  kind 
of  society  or  association.  If  a  son  complains  not  against  his 
father  for  entering  among  his   affections   both  command, 
inquiry  and  judgment — if  a  subject  complain  not  against 
the  law  for  entering  amongst   its  wise   and   wholesome 
provisions  inderticts,  threats  and  penalties — if  a  friend  is 
content  to  recognise  the  obligations  and  to  bow  contented 
to  the  dissolution  of  friendship  as   well  as  to  taste  its  en- 
joyments.    And  so  of  love,   of  marriage,  of  intimacy,  of 
acquaintance  and  every  other  form  of  union,  fast  or  loose, 
why  in  the  name  of  consistency,  will  any  one  revolt  that 
God,  when  he  presented  every  tie  of  affection,  duty  and 
interest,  and  sought  to  come  about  the  heart  by  every  fond 
enticement,  did  also  add  the  other  element  of  all  relation- 
ship, that  if  we  failed,  were  obstinate  and  rebellious,  there 
sliould  be  an  account  and  a  punishment. 


OF   JUUUAIENT    TO   (.OME.  105 

Had  there  not  been  such  an  account  and  punishment, 
God  might  have  spared  his  pains  in  promulgating  any  laws 
for  the  guidance  of  man.  For  it  has  been  well  shown 
by  the  greatest  philosopher,  and  perhaps  the  best  man* 
that  England  hath  produced,  that  a  law  is  nothing  unless 
it  be  supported  by  rewards  and  punishments.  And  cer- 
tainly there  never  was  a  law  upon  the  earth  that  was  not 
so  supported.  But  if  these  laws  of  God  were  mere  expres- 
sions of  his  will,  not  consultations  for  our  welfare,  having 
more  of  rigour  in  them  than  was  necessary,  harassing  life 
out  of  its  natural  joy  and  contentment,  and  reducing  us 
all  into  an  unmanly  servitude — then  there  might  be  reason 
to  complain  of  inquisitorial  judgment  and  undue  severity. 
But  waving  the  right  of  the  Creator  to  have  his  will  out 
of  his  creature,  which  is  an  argument  God  never  uses,  ex- 
cept Avhen  the  creature  sets  himself  into  a  most  daring  atti- 
tude— (I  know  only  once  in  scripture  it  is  used  in  the  sixth 
of  Romans,  against  a  most  inveterate  and  incorrigible  fault- 
finder and  objector,  whom  there  was  no  other  way  of  bring- 
ing under) — waving  God's  right,  which  he  seldom  rests 
his  commandments  upon,  it  is  most  apparent  from  the 
whole  tenor  of  Scripture,  that  the  happiness  of  the  creature, 
not  his  own  will,  is  his  aim.  He  had  thrones,  and  do- 
minions, and  principalities,  and  powers  enow  to  rule  over, 
if  it  was  power  he  wanted.  He  could  have  created 
another  world  in  room  of  this,  if  he  had  found  his  empire 
incomplete.  He  could  have  rid  the  universe  of  us  if  we 
had  been  an  eyesore  to  him — or  put  us  out  of  the  way 
as  he  did  the  angels  that  kept  not  their  first  estate.  It 
was  an  interest  in  us,  a  deep  and  pathetic  interest,  which 
moved  him  to  interfere  so  often,  and  draw  us  out  of  sin 
under  his  own  good  government — to  commission  coun- 
sellor after  counsellor,  and  to  part  at  length  with  his  own 
well-beloved  Son.  It  is  manifest  from  the  whole  tenden- 
cy and  language  of  the  revelation,  that  it  is  intended  for 
our  happiness.     Its  name  is   the   Gospel,   that  is,   good 

'  T,ockp — in  the  Essays  on  Human  Understanding. 

14 


lUt»  Ot    J'UDOMENi    TO    COMt, 

news — it  sets  foith  redemption,  that  is,  deliverance  out 
of  slavery — salvation,  that  is,  keeping  from  the  power  of 
evil,  forgiveness,  comfort,  and  consolation.     It  summon- 
eth  to  glory  and  renown,  to  victory  and  triumph,   and  an 
immortal  crown.     It   commandeth   not  to   penance  or 
monastic  severity,  but  to  honest,  comely  deeds  ;  forbideth 
dishonesty,  dishonour,  and  untruth  ;  encourageth  love  and 
kindness  ;   hateth   hardness   of  heart   and   harshness  of 
behaviour ;  breathes  gentleness,  peace,    and  charity  ;   re- 
nounces strife,  war,   and  bloodshed  ;    knowledge  it  en- 
courages, purity  and  love    still  more  ;  all  these  virtuous 
and  worthy   qualities  of  heart   and   life  it  sustains   and 
crowns  with  the  promise  of  life  and  blessedness  everlast- 
ing.    The  spirit  of  the  law,  •therefore,   is  to  rejoice  the 
heart,  to  convert  the  soul,  to  enlighten  the  eyes,  and  give 
understanding  to  the  simple.     And,  if  we   had  leisure  to 
trace  its  effects  upon  the  world,  we  should  find  that  it  hath 
tended  in  ever}^  instance  to  promote   its   happiness   and 
prosperity. 

Here  then  is  an  argument  which  the  law  hath   within 
itself,  in  addition  to  these   many  obligations  mentioned 
above,  which  the  author  hath  upon  us  for  all  his  bountiful 
gifts.     It  is  not  only  the  voice  of  God  our  parent,    pre- 
server,   patron,    and    friend — but    it  is  the    devise    of 
wisdom  for  securing  the  welfai'e  of  the  world.     It  is  bound 
upon  us  not  only  by  early  and  affectionate  ties  of  nature, 
but  by  ties  of  interest — not  only  a  bond  upon  the  heart, 
but  a  preservative  of  peace  between  man  and  man,  and  the 
insurance  of  the  common  safety.     Thus  it  hath  in  it  all  that 
gives  to  political  government  reverence  and  authority.     It 
is  a  constitution  of  social  intercourse  for  the  wide  world, 
leaguing  men  together  in  community — owing  no  locality 
of  jurisdiction,  or    separation  of  interests,  but  embracing 
.  human  nature  every  where,  extending  from  pole  to  pole, 
;  and  round  the  five  zones  of  the  earth.     Now,  among  the 
'  many  causes,  well  or  ill  grounded,    against  any   political 
institution,  I  never  heard  any  one  murmur  against  tribu- 


OF   JUDGMENT    TO    COM£5  ]07 

nals  of  justice,  and  execution  of  judgment.  No  one  ever 
imagined  that  a  state  could  stand  without  a  judge  and  a 
punishment.  The  mode  may  be  objected  against — the 
facihty  or  severity — but  the  necessity  of  the  thing  was 
never  questioned.  On  the  same  ground,  it  is  necessary 
to  the  stabihty  and  extension  of  this  universal  law  for  the 
hearts  and  lives  of  men. 

While  I  thus  argue  from  all  kind  of  analogies,  the 
reasonableness  and  pleasure  of  responsibility  to  God,  with 
the  necessity  of  judgment  in  the  divine  as  in  the  human 
procedure,  I  am  willing  to  admit  that  here  also  punish- 
ment should  be  the  last  direful  resource,  only  to  be  calBed 
in  when  every  thing  else  has  failed.  Man  should  be  tried 
by  every  means  before  you  have  recourse  to  the  cruelty 
of  punishment.  Address  every  nobler  part  before  you 
make  your  appeal  to  fear — work  upon  him  by  every  argu- 
ment to  change  his  course,  before  you  pass  a  sentence 
upon  him  which  cuts  him  off  from  repentance,  and  makes 
an  end  of  his  prospects  for  ever.  Now,  I  fearlessly  ap- 
peal to  the  knowledge  and  experience  of  every  one,  if  God 
is  not  slow  to  judgment,  and  patient  to  pursue  every 
method  of  grace  and  love — willing  to  take  repentance  at 
any  season,  to  wipe  all  past  misdemeanors  away,  so  that 
we  will  turn  and  behave  towards  him  with  affection.  In 
this  respect  the  divine  government  surpasses  all  other 
governments  whatever.  A  father  will  take  his  prodigal 
son  back  to  his  bosom,  and  forget  in  the  transports  of  his 
affection,  all  the  follies  of  a  child  who  \vas  lost  and  now 
is  found.  But  a  father  will  not  do  this  many  times ;  once 
and  again,  and  peradventure  thrice.  But  if  he  find 
promises  vain,  confidence  betrayed,  and  affection  un- 
answered, he  is  compelled,  for  the  credit  of  his  house,  and 
the  sustenance  of  parental  authority,  to  bid  the  perverse 
youth  begone,  and  to  cut  him  off  from  his  inheritance.  So 
also  in  every  other  association,  whether  of  nature  Or  of 
compact.  Political  administrations  are  less  patient,  be- 
cause it  is  not  private  affection  but  common  interest  thev 


IrtS  Ol     .HII)G.MK-\  I"    TO   C03II;. 

Steer  upon,  yet  even  there  a  first  offence  hath  mitigation 
h--  of  punishment,  perhaps  forgiveness — a  second  sometimes 
commutation  of  punishment — but  an  old  offender,  one  in 
habit  and  repute  an  offender,  gets  the  heavier  doom. 
Private  friendship  will  hardly  cement  again,  when  its 
duties  have  been  once  violated.  In  business,  one  who 
hath  been  dishonest  to  his  engagements  is  not  easily  trust- 
ed the  second  time.  There  is  need  for  a  sharp  outlook  in  all 
the  affairs  of  life  ;  and  though  Mercy  hath  we  trust  often  a 
j^  glorious  pre-eminence  in  men's  hearts,  as  in  God's,  still  she 
cannot  bear  to  be  trampled  on  or  abused  ;  otherwise  she 
steps  to  a  side,  and  lets  Justice  wdth  her  scales  and  sword 
/  come  in  to  weigh  and  determine.  But,  in  God,  Mercy 
I  rejoiceth  over  judgment.  All  a  man's  lifetime  is  the 
j  reign  of  grace.  Till  he  closes  his  eyes,  mercy  weeps  over 
him,  to  melt  his  stony  heart.  God's  own  Son,  whose 
daughter  Mercy  is,  weeps  over  him,  to  melt  his  stony 
heart — He  shows  to  him  his  wounds,  and  his  cross,  telling 
Mm  he  hath  died  once,  and  could  die  again  to  save  him. 
There  is  no  argument  he  does  not  use — calling  upon  us 
by  our  ancient  noble  stock,  from  God  derived,  not  to 
degenerate — calling  upon  us  by  all  heavenly  affections 
lurking  still  within  us,  love  of  excellence,  gratitude  for 
favours,  desire  of  self-satisfaction  and  inward  peace,  to 
attach  ourselves  to  God — calling  upon  us  by  the  assurance 
of  a  glorious  regeneration,  and  reinstatement  in  the  divine 
image  through  the  powerful  operation  of  the  Spirit,  to 
cleave  unto  the  Lord  ; — finally,  calling  upon  us  by  an 
unspeakable  weight  of  glory  to  be  revealed  in  heaven,  to 
persevere  in  the  service  of  God.  There  is  nothing  noble, 
nothing  tender,  nothing  spirit-stirring,  which  the  Son  of 
man  doth  not  address  unto  his  brethren.  His  words  drop 
over  them  like  the  tears  of  a  mother  over  her  darling 
child.  He  watches  and  waits  for  their  late  return — He 
comes  to  their  sick-bed  suing,  and  to  their  death- bed  he 
comes  praying.  He  stands  at  the  door  of  every  heiirt,and 
knocks.     Our  enemies  he  fought  unto  the  death,  and  he 


OF    JUDGMENT    TO    COME.  109 

hath  conquered  them  in  death.  He  hath  singly  beat  our 
tyrants,  and  put  into  every  man's  hand  a  patent  of  his 
liberty.  And  now  he  goeth  about  and  about  amongst  us, 
rousing  us  with  songs  and  sweet  melody  to  rise  from 
slavery,  and  be  ourselves  again.  He  asks  nothing  of  us 
for  what  he  hath  done — he  lays  on  no  new  mastery — but 
shows  the  ways  of  heaven  and  of  sinless  happy  creatures, 
and  craves  us,  by  the  memory  of  his  death,  and  by  our 
own  eternal  life — all  our  life  long  craves  us  to  be  ourselves 
again,  to  be  the  noble  sons  of  God,  as  our  father  was. 

Is  this  a  reign  of  terror  ?  a  reign  of  judgment  ?  a  reign 
of  punishment  ?  What  then  is  a  reign  of  mercy,  persuasion 
and  forgiveness  ? — He  takes  no  hostages  of  you,  lays  on  no 
fines  for  the  past,  no  penalties  for  the  future — free  forgive- 
ness even  unto  the  end,  unto  sincere  repentance.  Surely 
God  is  slower  to  judgment  than  man  is — Surely  unto  the 
last  he  putteth  off — Surely  there  is  not  any  thing  he  would 
not  do,  sooner  than  bring  it  to  the  grand  and  finishing 
crisis. 

The  argument  of  this  discourse  thus  completes  itself. 
Man,  it  seems,  by  all  his  institutions  for  securing  his  wel- 
fare, is  made  for  responsibility,  and  for  submitting  himself 
to  judgment,  when  all  other  methods  fail  of  preserving 
the  peace.  This  is  the  nature  of  man,  wherever  he  is 
found,  and  into  whatever  community  he  enters.  God, 
legislating  for  man,  hath  adapted  himself  to  this  his  nature, 
placing  him  under  responsibility ;  yet  taking  every  mea- 
sure of  his  wisdom,  and  applying  to  every  faculty  of  human 
nature  by  each  kindly,  noble  method,  to  secure  sweet 
harmony  ;  putting  off  issues  of  judgment  to  the  last,  and 
not  ringing  the  knell  of  doom  until  every  other  note  and 
signal  hath  entirely  failed  to  have  effect.  Therefore,  he 
having  taken  that  course  which  men  uniformly  take  and 
admire,  is  devoutly  to  be  adorned  for  accommodating 
himself  so  sweetly  to  our  nature  and  our  condition. 
\  , 

V 


or  JUDGMENT  TO   C02MCE. 

PART  II. 

THE  CONSTITUTION  UNDER  WHICH  IT  HATH  PLEASED  GOD  TO 
PLACE  THE  WORLD. 

Having  shown  at  length  in  our  former  discourse  that 
it  is  not  unpleasant  to  the  nature  of  man,  nor  unconge- 
nial with  the  softest,  tenderest,  relations  of  human  life, 
to  be  held  under  responsibility  to  God,  and  amenable 
to  his  future  judgment, — we  now  proceed  to  examine  the 
constitution  under  which  he  hath  actually  placed  us,  and 
upon  which  he  is  to  enter  into  judgment  with  the  sons  of 
men.  For  God,  who  in  this  respect,  might  be  a  pattern 
to  all  law-givers,  hath  so  contrived  it  in  his  wisdom,  that 
his  laws  and  ordinances  should  be  within  narrow  compass, 
and  he  hath  brought  them  by  his  providence  within  the 
reach  of  small  expense,  while  in  his  wisdom  he  hath  writ- 
ten them,  so  that  he  who  runneth  may  read,  and  the 
way-faring  man,  though  a  fool,  shall  not  err  therein.  Upon 
man,  therefore,  the  knowledge  of  them  is  incumbent ; 
and  surely  he  will  not  hold  us  guiltless  if  we  refuse  to  lend 
our  ear  to  the  hearing  of  those  words  which  he  hath  been 
at  so  much  pains  to  reveal.  Let  us,  therefore,  gird  up 
the  loins  of  our  mind,  and  draw  near  with  full  purpose  to 
discover  what  the  Lord  our  God,  our  Creator  and  our 
preserver,  our  father  and  our  friend,  requireth  of  his 
children,  in  order  that,  if  we  find  it  good  and  wholesome 
to  our  nature,  we  may  walk  before  him  in  the  cheerful 
obedience  of  an  enlightened  and  convinced  mind.  For 
while  allegiance  to  any  constitution,  human  or  divine, 
is  blind  prejudice  and  slavery,  so  long  as  you  know  it 
not,  neither  are  convinced  of  its  wis.dom,  it  doth  become, 


OF    JUDGMENT    TO    COME.  Ill 

when  the  mind  approves  it  as  right  and  just,  both  duti- 
ful and  honourable  to  adhere  to  it ;  and  the  strictest  obe- 
dience is  then  the  greatest  freedom,  being  emancipation 
from  what  the  mind  rejects,  and  obedience  to  that  which 
it  approves. 

There  is  a  great  peculiarity  in  the  divine  constitution, 
and  a  great  difficulty  in  bringing  it  completely  before  the 
mind;  not  because  of  the  number  of  its  details,  but  be- 
cause of  that  intermixture  of  justice  and  mercy  in  which  God 
hath  made  it  to  consist.  And  yet,  if  he  open  our  mind 
to  comprehend,  and  guide  our  pen  to  express  the  wonder- 
ful harmony  of  these  its  parts,  and  the  wise  adaption  of 
the  whole  to  the  present  condition  and  faculties  of  man, 
we  shall  present  the  purest,  the  most  just,  the  most  merci- 
ful institute  under  which  man  can  live,  and  to  which  the 
mind  will  spontaneously  offer  the  witness  of  every  good  and 
noble  sentiment. 

The  first  office  which  the  Christian  lawgiver  discharged, 
was  to  take  to  task  the  principles  upon  which  men  had  been 
wont  to  regulate  their  sentiments  and  actions,  and  to  sub- 
stitute in  their  stead  others  by  which  they  should  be  gov- 
erned. This  discourse,  delivered,  upon  the  mount,  which 
contains  the  spirit  of  his  discipline,  divides  itself  into  two 
parts: — First,  of  outward  or  overt  acts — Secondly,  of  in- 
ward sentiments  and  feelings. 

•  Amongst  outwards  acts,  he  gives  the  first  place  to  the 
inflicting  of  injuries.  The  law  current  in  his  day,  and 
still  current  in  all  well- governed  societies,  that  whosoever 
killed  another  should  be  in  danger  of  the  judgment,  he 
rifines  upon,  by  threatening  both  judgment  here  and  hell 
hereafter,  to  every  one  who,  without  a  cause,  should  al- 
low himself  in  anger  against  his  brother,  or  rate  him  for 
a  fool; — thus  striking  at  the  root  of  injuries,  by  prohibit- 
ing the  hot  and  hasty  language  in  which  they  originate, 
crushing  quarrels  in  the  bud,  by  making  the  first  outbreak 
of  them  as  criminal  as  their  most  lamentable  termination. 
The  s.epond  place  he  gives  to  the  retaliating  of  injuries, 


112  OF   JUDGMENT    TO    COME. 

upon  which  the  lex  talionis — an  eye  for  an  eye,  a  tootli 
for  a  tooth — was  the  current  maxim  of  his  day,  as  it  is 
still.     This  he  utterly  abrogates,  forbidding  to  resent  or 
even  to  resist  evil,  but  to  repay  it  with  good ; — a  law 
\   which,  being  understood  in  the  letter,  would  abrogate 
all  law,  making  us  slaves  to  the  worst  of  masters,  the  evil 
'  passions  and  ungoverned  wills  of  the  wicked  ; — but  be- 
ing understood  in  the  spirit,  forbids  all  revenge  of  injury, 
and  all  defence  which  proceeds  in  the  spirit  of  revenge  ; 
not   prohibiting  self-defence,    nor  suits  for  justice,  nor 
restrainings  of  wickedness ;  but  cautioning  us  to  proceed 
in  these  with  a  benevolent  spirit  for  the  reformation  of  the 
evil  doer,  for  the  maintainance  of  good  order,  and  for  the 
ascertaining  of  righteousness  and  truth.     These  two  max- 
ims, which  compose  the  whole  criminal  code  of  Christ, 
if  obeyed,  would  put  a  stop  to  the  inflicting  and  resenting 
of  injuries,  from  the  greatest  even  to  the  least.     They 
would   abolish   all   hasty,    heady  quarrels,   reconcile  all 
cherished  grugdes  and  projected  retaliations,  and  convert 
all  arbitrations  of  differences  and  suits  at  law  into  a  cool, 
quiet  examination  of  the  right  and  just,  thus  making  all 
questions  subservient  to  the  ends  of  peace  and  good  or- 
der.    In  the  third  place,  comes  the  intercourse  between 
man  and  woman,  where,  as  before,  his  rule  is  to  oppose 
the  mischief  in  the  begining.     An  impure  word,  an  un- 
chaste look,  a  lustful  desire,  he  makes  of  equal  die  with 
adultery  complete;  and  he  honours  marriage  as  the  holy 
threshold  and  sacred  temple  of  these  affections,  which 
-p  being  once  joined,  is  not,  save  on  one  account,  to  be 
dissolved,  without  incurring  the  guilt  of  infidelity  in  its 
most  atrocious  form.     All  antecedent  life  he  covers  with 
a  robe  of  vestal  purity — all  subsequent  he  binds  in  a  chain 
of  duty,  dissolvable  by  nothing  but  one  crime.     After 
these  laws  upon  injury  and  chastity,   come  truthfulness 
and  sincerity  in  our  speech ;  concerning  wliich  men  are 
^vont  to  make  a  distinction,  sometimes  vowing  with  a 
vow,  and  confiirminq;  with  an  oath,  sometimes  not.     Per- 


or   JUDGMENT    TO    COMI..  113 

ceiving  that  the  effect  of  this  distinction  was  to  cast  into 
a  secondary  place  the  ordinary  every-day  intercourse  of 
speech,  upon  which  mainly  dependeth  the  good  condi- 
tion of  life,  he  abrogates  it  altogether,  and  appoints  that 
the  simplest  form  of  assent  and  denial — yea  and  nay — 
should  be  strong  and  binding  as  the  most  solemn  impreca- 
tion. 

Having  thus  restrained  insincerity  and  indecency  and 
injustice,  in  the  very  germ,  he  goes  on  to  legislate  for 
the  unexpressed,  unsignified  movements  of  the  inward 
man,  which  all  former  lawgivers  had  thought  to  be  be- 
side their  office.  Hatred  and  malevolence  he  prohibts  in 
the  very  last  condition  of  misery  to  which  we  can  be  re- 
duced by  the  malice  of  others ;  for  a  curse  ordering  a 
blessing  in  return  ;  for  contempt,  tenderness  :  for  perse- 
cution, well-doing,  according  to  the  pattern  of  God,  who 
showers  his  blessings  upon  the  evil  no  less  than  upon  the 
good.  Ostentation  and  vanity,  whether  in  our  religious 
duties  or  in  our  natural  gifts,  he  prohibits ;  and  enjoins 
the  last  degree  of  secrecy  in  prayer,  almsgiving,  fasting, 
and  other  such  avocations.  Avarice,  or  the  spirit  of  ac- 
cumulation, he  denounces  as  the  service  of  Mammon, 
who  is  the  antagonist  of  God  ;  anticipation  and  foresight 
he  guards  us  against,  lest  they  should  destroy  a  due  res- 
pect unto  the  providence  of  God,  which  feeds  the  raven 
and  clothes  the  lilies  of  the  field.  Busying  ourselves  with 
the  affairs  of  our  neighbours,  or  scanning  a  brother's  fail- 
ings, he  sets  down  as  the  sign  of  greater  failings  in 
ourselves,  which  he  commands  us  to  redress  ;  giving, 
as  the  sum  of  all  this  golden  rule.  That  whatsoever  we 
would  that  men  should  do  unto  us,  we  should  do  unto 
them. 

Then,  to  confirm  the  sanction  all  the  preceding  laws, 
and  others  in  the  same  train,  he  allows  of  no  religion,  no 
worship,  which  hath  not  these  practices  and  the  senti- 
ments within  its  bosom.  One  nourishing  a  grudge 
against  any  brother,  he  prohibits  from  depositing  a  gift 

15 


iJ4  Ol-    JLUtiMfclM     TO    COME, 

upon  the  altar  of  God ;  one  disobeying  his  eommand- 
ments  in  the  least  iota,  and  teaching  men  to  do  so,  he 
accounts  least  in  the  kingdom  of  heaven  ;  one  who  hear- 
eth  them  and  doeth  them  not,  confiding  withal  in  the  fu- 
L^ture  approbation  of  God,  he  likens  to  a  man  building  his 
house  upon  sand,  which  fell  in  the  hour  of  need,  and  carried 
him  away  in  its  ruins. 

These  laws  differ  from  all  others,  not  only  in  the  ori- 
ginality of  their  principles,  and  in  the  altitude  to  which 
these  principles  arise,  and  in  the  pervading  extent  to  which 
they  go,  but  in  this,  above  all,  that,  not  resting  the  of- 
fence in  the  degree,  but  in  the  spirit,  they  establish  it 
not  by  evidence  of  fact,  but  by  evidence  of  conscience 
anterior  to  fact.  It  is  in  the  state  of  passionateness  in 
«-i.  the  soul,  not  the  thousand  passionate  acts  ;  it  is  in  the  state 
I  of  vindictiveness  in  the  soul,  not  the  thousand  vindictive 
acts  ;  it  is  in  the  state  of  wantonness  in  the  soul,  not  the 
thousand  impure  acts  ;  it  is  in  the  state  of  insincerity  in 
the  soul,  not  the  thousand  breaches  of  covenant; — in 
these  first  conceptions  of  evil,  which  are,  as  it  were,  each 
the  root  of  a  wide-branching  tree,  the  lawgiver  of  Chris- 
tians finds,  the  criminality  to  exist.  As  if  the  mind  were 
a  soil  into  which,  if  these  seeds  be  admitted,  they  must 
necessarily  grow  and  bear  fruit  and  propagate  their  kind 
to  an  indefinite  extent.  Seeing  then  that  into  the  secret 
place  of  the  heart  nothing  penetrates  but  conscience  and 
the  eye  of  God,  these  two  alone  can  arbitrate  the  matter. 
Evidence,  therefore,  on  which  all  conviction  in  human 
institutions  ought  alone  to  proceed,  is  here  clean  out  of 
the  question.  The  crime  is  perpetrated  long  ere  it  pro- 
claims itself  to  the  perception  of  the  nicest  judge.  The 
law  is  addressed  to  the  spirit  of  man,  from  which  nothing 
is  hid  ofits  own  designs  or  transactions,  of  which  designs  and 
transactions  not  the  thousandth  part  do  see  the  light.  So 
that  Christ's  laws,  though  a  thousand  times  less  numer- 
al- ous,  apply  to  a  thousand  times  more  cases  than  the  laws  of 
man. 


OF    JUDGMEM    TO    COMli.  H5 

But  a  jurisconsult  would  object  to  this  as  their  greatest 
possible  imperfection.  He  would  say  at  once,  To  what 
serveth  this  their  saintly  purity,  if  so  be  that  you  cannot 
discern  the  oft'ence  or  bring  up  the  offender  to  the  bar, 
or  if  you  had  him  there,  could  bring  nothing  home,  unless 
a  window  should  be  opened  into  his  breast  to  reveal  the 
lights  and  shadows  of  his  mind,  or  birds  of  the  air  should 
come  and  testify  to  his  secret  works  ?  What  availeth  this 
canopy  of  perfection,  extended  so  far  above  the  head  of 
all  performance  as  hardly  in  any  point  to  approximate  it? 
Why  confound  the  thoughts,  or  even  the  design,  with  the 
completed  act  ?  Why  drive  men  distracted  with  the 
crimination  of  what  they  daily  and  hourly  commit  ? 
These,  your  Christian  laws,  are,  in  truth,  properly  speak- 
ing, no  laws  but  the  abstract  sentiment  and  disembodied 
spirit  of  law,  the  justice  and  the  purity  upon  the  steadiness 
of  which  law  steers  its  course,  but  which  like  the  two 
poles  of  the  earth,  are  for  ever  defended  against  all  ap. 
proach.  They  cannot  be  applied  by  any  judge,  they  can- 
not be  watched  over  by  any  police,  or  executed  by  any 
human  power.  Evidence  cannot  be  had,  conviction  can- 
not be  brought  home,  and  therefore  no  issue  con  follow. 
You  might  set  up  a  court  of  conscience,  but  courts  of 
conscience  have  uniformly  become  courts  of  injustice  and 
oppression. 

Now,  as  these  peculiarities,  by  which  the  Christian  is 
essentially  distinguished  from  every  other  code,  do  mani- 
fest that  it  was  not  meant  for  being  adopted  into  the 
courts  of  men,  it  becomes  necessary  to  examine  what  is 
its  use,  seeing  it  cannot  be  enforced,  where  its  proper  field 
of  operation  lies,  and  how  it  bears  upon  those  institutions 
which  hold  society  together.  From  this  inquiry  it  will 
appear,  that  its  appeal  to  conscience,  and  its  sublime  puri- 
ty, are  the  two  very  qualities  by  which  it  is  fitted  to  gain 
ascendancy  and  awaken  enthusiasm  in  the  heart,  to  become 
the  parent  of  moral  feeling,  and  of  good  character  in  the 
individual,  and  in  the   general   to  patronize  enlightened 


lit*  OK    JtDGMEM     il)    <.(»IK. 

obedience  to  every  uisc  social  institution.  In  order  to 
exhibit  this  justification  and  praise,  it  becomes  necessary 
to  enter  a  Uttle  into  the  nature  of  statute  law,  that  by  dis- 
covering its  limited  operation,  we  may  perceive  the  neces- 
sity of  the  Christian  institution  to  do  for  our  well-being 
that  office  to  which  no  written  executed  law  of  man  hath 
any  pretence. 

Human  laws,  judged  of  and  executed  by  man,  have  in 
them  properly  no  moral  sanction  whatever,  as  has  been 
well  shown  by  the  shrewdest  jurisconsult,  yet  perhaps 
most  limited  philosopher,  of  the  day.*  They  make  no 
appeal  to  conscience,  but  to  fact.  Properly  speaking  they 
never  find  the  verdict  of  innocent,  but  not  proven,  and 
when  they  find  a  verdict  of  guilty,  it  may  or  may  not,  as 
it  happens,  be  a  guilty  act  in  the  eye  of  conscience  and  of 
God.  They  aim  at  nothing  but  the  advancement  of  the 
common  weal ;  all  the  hold  which  they  have  any  right  to 
take  of  their  subjects,  is  by  their  private  weal,  which  they 
can  amerce  or  advantage  ;  and  all  the  guardianship  they 
can  have  over  them,  is  but  as  far  as  the  eye  of  their  officers 
can  discern  actions,  their  ear  hear  words,  and  their  shrewd- 
ness infer  actions  from  circumstantial  evidence.  A  man 
may  be  clear  before  God,  whom  nevertheless  law  hath 
sentenced  to  the  utmost  ignominy  and  loss  ;  of  which  all 
martyrs  for  religion's  sake,  all  sufferers  for  conscience  sake, 
are  examples.  But  while  we  confine  the  observation  of 
law  to  outward  uttered  acts,  and  its  power  to  physical  de- 
privations, we  do  not  deny,  that  it  so  happens  in  all  well 
regulated  states,  both  that  immorality  is  present,  and 
ignominy  follows  the  breach  of  law  in  the  generality  of 
cases.  But  this  is  an  accidental,  not  a  necessary  connec- 
tion. It  arises  from  the  connection  there  is  between  moral 
purity  and  the  common  weal,  between  right  conduct  and 
real  advantage,  which  connection  the  jurisconsult  alluded 
to  above,  hath  made  the  basis  of  all  positive   law,   where 

*Mr.  Benthnm 


OF   JUDG31EiNT    TO    (OME.  117 

he  is  right ;  and  he  hath  also  made  it  the  basis  of  all  in- 
tercourse  between  man  and  man,  and  of  all  judgments 
which  the  mind  passes  upon  itself,  in  which  he  is  not  only- 
wrong  in  making  the  effect  stand  before  the  cause,  but  by 
which  he  would  overthrow,  through  the  corruption  of  the 
individual,  that  very  common-weal,  which  through  the 
body  corporate  his  works  are  so  well  fitted  to  sustain. 

Seeing,  then,  that  the  laws  of  the  state  do  reach  no  farther 
than  to  observed  acts,  and  do  not  necessarily  bring  self-ac- 
cusation in  their  train,  (which  might  also  be  shown  of 
the  laws  of  the  family,  of  friendship,  of  social  intercourse, 
and  of  every  other  responsibility  of  which  the  eye  of  man 
is  the  guardian)  we  ask.  Where  is  the  instrument  for 
keeping  in  check  the  evil  parts  of  human  nature  withm  the 
breast,  which,  after  a  period  of  hidden  incubation  there, 
hatch  plots  and  perpetrations  ?  Where  is  the  instrument 
for  guiding  a  man  to  the  good  and  ill  of  affection,  of  desire, 
of  ambition,  of  knowledge,  of  temper  ;  which  verily  are 
the  masters  over  the  tongue  that  speaks,  and  the  hand  that 
performs  ?  Where  is  the  reward  for  good  conduct,  the 
punishment  of  evil  conduct,  in  the  little  republic  within 
the  breast  ?  There  are  no  such  provision  in  any  of  the 
institutions  over  which  the  king  and  the  judge  preside  ; 
for,  long  ere  human  nature  comes  under  their  cognizance, 
while  we  are  scions  growing  around  our  parents,  not  yet 
come  under  the  cognizance  of  those  inspecting  eyes  which 
range  abroad  to  distinguish  the  good  from  the  evil,  even 
already  is  the  texture  of  the  future  man  weaving — the 
weaknesses,  the  diseases  of  the  spirit  engendering — its 
strength,  its  beauty  and  its  fruitfulness,  becoming  im- 
planted. If  education  mean  any  thing,  it  is  to  train  a  man 
for  fulfilling  the  condition  of  child,  friend,  parent,  spouse, 
master,  servant  and  citizen.  Now  I  ask,  how  is  that 
education  to  proceed  ?  Are  we  to  bring,  lumbering  into 
the  school,  the  statutes  at  large,  those  musty  volumes 
which  no  living  wight  did  ever  master  ?  There  must  be 
something  more  manageable,  something  that  can  speak  to 


118  OF    JUDGMENT    TO    COME. 

intellect  as  it  grows,  that  can  touch  feeling,  that  can  curb 
passion,  that  can  minister  present  reward  to  benevolence, 
to  piety  and  tenderness  of  heart.  Would  that  juriscon- 
sult, to  whom  we  have  alluded,  begin  at  that  time  to  use 
calculations  of  ultimate  utility  to  one  whose  hopes  and 
fears  do  not  range  much  further  than  to-morrow  or  the 
present  day  ? 

Now  the  Christian  code  sketched  above  is  suited  to  this 
case  precisely.  It  addresses  itself  to  states  of  feeling,  and 
directs  the  mind  inward  to  observe  them.  It  points  the 
conscience  to  them  the  moment  they  rise,  and  therefore 
suits  with  earliest  life,  which  cares  for  little  but  the  present. 
It  make  us  familiar  with  the  fountains  of  evil  within, 
whence  issue  the  great  streams  of  wickedness.  It  is  a 
grammar  of  conduct ;  the  zW<?a/ of  perfection ;  which  being 
contemplated  from  the  earliest  age,  will  bring  one  fami- 
liar with  the  knowledge  of  good  and  ill  in  every  relation 
of  human  life  ;  and,  if  practised  from  earliest  age,  will  in- 
duce an  indelible  approbation  of  one  and  disapprobation 
of  the  other.  Whereas  if,  without  such  discipline  and 
such  application  of  the  great  maxims  of  purity  and  justice, 
you  allow  youth  to  grow  at  random,  it  will  turn  out  as 
difficult  to  bring  it  under  the  regulation  of  the  positive 
laws  of  society,  as  it  would  be  to  introduce  at  once  into 
the  equestrian's  exercise  of  the  circus,  the  wild  horse  of 
the  Arabian  desert,  which  snuffeth  up  the  east  wind  in 
the  pride  of  its  boundless  freedom. 

Next,  as  to  their  sublime  and  inaccessible  reach  of 
virtue,  I  hold  this  to  be  one  of  the  chief  points  in  which 
the  adaption  of  the  divine  laws  to  human  nature  is  reveal- 
ed. Yes,  paradoxical  as  it  may  seem,  their  application  to 
human  nature  is  in  nothing  more  revealed  than  in  their 
celestial  and  ideal  perfection.  For  it  is  the  nature  of  man, 
especially  of  youth,  which  determineth  the  cast  of  future 
manhood,  to  place  before  him  the  highest  patterns  in  that 
kind  of  excellence  at  which  he  aimeth.  Human  nature 
thirsteth  for  the  highest  and  the  best,  not  the  most  easily 


OV   JUDGMENT    TO    COME.  11^ 

attained.     The   faculty  of  hope   is  ever   conjuring  into 
being  some  bright  estate,  far  surpassing  present  possession 
— the  faculty  of  fancy  ever  wingeth  aloft   into  regions  of 
ethereal   beauty   and  romantic  fiction,    far   beyond   the 
boundaries  of  truth.     There  is  a  refined  nature   in  man, 
which  the  world  satisfieth  not ;  it  calls  for  poetry,  to  mix 
up   happier  combinations   for   its    use — it  magnifies,  it 
beautifies,  it  sublimes  every  form  of  creation,  and  every 
condition  of  existence.     Oh,  heavens  \   how  the  soul  of 
man  is  restless  and  unbound — how  it  lusteth  after  great- 
ness— how  it  revolveth  around  the  sphere   of  perfection, 
but  cannot  enter  in — how  it  compasseth  round  the  seraph- 
guarded   verge  of  Eden,  but  cannot  enter  in.     That  wo- 
begone  and  self-tormented,  wretched  man,  our  poet,  hath 
so  feigned  it  of  Cain  ;    but  it  is  not  a  wicked  murderer's 
part  thus  upwards  to  soar,  and  sigh  that   he  can  go  no 
higher ;  but  it  is  the  part  of  every  noble  faculty  of  the  soul, 
which  God  hath  endowed  with  purity  and  strength  above 
its  peers.     For  the  world  is  but  an  average  product  of  the 
minds  that  make  it  up  ;  its  laws  are  for  all  those  that  dwell 
therein,  not  for  the  gifted  few  ;  its  customs  are  covenants 
for  the  use  of  the  many ;  and  when  it  pleaseth  God  to  create 
a  master  spirit  in  any  kind,  a  Bacon  in  philosophy,  a  Shaks- 
peare  in  fancy,    a  Milton  in  poetry,  a  Newton  in  science, 
a  Locke  in  sincerity  and  truth — they  must  either  address 
their  wonderous  faculties  to  elevate   that   average   which 
they  find  established,  and  so  bless  the  generations  that  are 
to  follow  after  ;  or  like  that  much-to-be-pitied   master  of 
present  poetry,  and  many    other    mighty   spirits   of  this 
licentious  day,  they  must  rage  and  fret  against  the  world  ; 
which  world  will  dash  them  off,  as  the  prominent   rocks 
do  the  feeble  bark  which  braves  them,    leaving  them  to 
after  ages  monuments   of  wreckless   folly.     That   same 
world  will  dash  them  off,  which,  if  they  had  come  with 
honest,  kind  intentions,  would  have  taken  them  into  its 
bosom  even  as  other  rocks  of  the  ocean,  which  throw  their 
everlasting  arms  abroad,  and  take  within  their  peaceful  bays 


U 


Clp-y-i, 


120  OF    JUIX.MENT    TO    COME. 

thousands  of  the  tallest  ships  which  sail  upon  the  bosom 
of  the  deep.  It  is  I  say,  the  nature  of  every  faculty  of 
the  mind  created  greater  than  ordinary  to  dress  out  a  feast 
for  that  same  faculty  in  other  men,  to  lift  up  the  limits  of 
enjoyment  in  that  direction,  and  plant  them  a  little  further 
into  regions  of  unreclaimed  thought.  And  so  it  came  to 
pass,  God,  who  possesseth  every  faculty  in  perfection, 
when  he  put  his  hand  to  the  work,  brought  forth  this  per- 
fect institution  of  moral  conduct,  in  order  to  perfect,  as 
far  as  could  be,  the  moral  condition,  and  consequent  en- 
joyment of  man. 

Let  the  mind,  from  its  first  dawning,  be  fed  on  matters 
of  fact  alone,  limited  to  the  desire  of  the  needful,  and  to 
the  hope  of  the  attainable,  never  imagmative,  never  specu- 
lative ;  it  will  become  as  the  physical  condition  of  those 
people  who  are  living  upon  the  very  edge  of  necessity, 
becomes  little  elevated  above  the  brutes  that  perish.  It 
is  illimitable  knowledge  still  sought  after,  though  un- 
bounded ;  it  is  high  ambition  still  longed  after,  though 
never  within  reach ;  and  soaring  fancy,  dwelling  with 
things  unseen,  that  go  to  produce  the  noble  specimen  of 
the  natural  man.  And  it  is  the  very  same  faculties  em- 
ployed upon  things  revealed  that  go  to  produce  the  fore- 
most specimen  of  the  renewed  man.  David,  and  Paul, 
and  Isaiah,  such  three  pillars  of  the  church  of  the  living 
God,  are  not  to  be  named  ;  and  how  noble,  how  heroical, 
how  majestical  were  they !  I  am  well  aware,  painfully  aware, 
that  the  unwise  and  excessive  culture  of  these  faculties, 
when  divorced  from  nature,  instead  of  resting  on  nature, 
when  misinterpreting  revelation,  instead  of  believing  re- 
velation, will  produce  the  sentimental  enthusiast  in  nature, 
and  the  fanatic  in  religion.  But,  being  rested  on  nature 
and  experience,  such  discursive  ranges  beyond  things  pre- 
sently practicable ;  such  longings  after  these  ultimate 
powers  and  attainments  of  manhood  are  necessary,  in  order 
that  the  mind  may  grow  to  stature  and  strength  in  any 
department. 


OF    JUDGMENT    TO    COME.  12] 

It  is  the  best  prognostic  of  the  youth  to  be  found  so  oc- 
cupying himself  with  thoughts  beyond  his  present  power, 
and  above  his  present  place.  The  young  aspirant  after  mi- 
Htary  renown,  reads  the  campaigns  of  the  greatest  conquer- 
ors the  world  hath  produced.  The  patriot  hath  Hamp- 
den, and  Russel,  and  Sydney,  ever  in  his  eye.  The  poet 
consumes  the  silent  hours  of  night,  over  the  works  of  mas- 
ters in  every  tongue,  though  himself  hath  hardly  turned  a 
rhyme.  The  noble-minded  churchman  (of  whom,  alas  ! 
there  are  but  few)  doats  on  the  Hookers,  and  the  Gil  pins, 
and  the  Knoxes  of  past  times.  And  the  stern  unyielding 
non- conformist  talks  to  you  of  Luther  and  Baxter,  and 
the  two  thousand  self-devoted  priests  (proud  days  these 
for  England!)  And  the  artist  fills  his  study  with  casts 
from  the  antique,  and  drains  both  health  and  means  to 
their  very  dregs  in  pilgrimages  to  the  shrined  pictures  of 
the  masters. 

And  in  moral  purity  alone  shall  we  be  condemned  to 
drudge  at  every  day's  performance.  In  the  noblest  of  all 
the  walks  of  men,  generosity,  forgiveness,  vestal  chastity, 
matrimonial  fidelity,  incorrupt  truthfulness  and  faith,  shall 
we  have  no  tabletsofperfectiontohang  before  the  people, 
out  of  which  they  may  form  their  idea  of  a  perfect  undefiled 
man,  and  after  which  they  may  be  constantly  upon  the 
stretch*?  Here  alone  shall  we  have  no  room  for  desire  to 
range  beyond  present  attainment,  no  hope  to  embody  in 
the  distant  future — nothing  to  sigh  after,  or  pray  for-r— 
nothing  to  contemplate,  but  the  bloated  pictures  of  life, 
the  dwarfish  specimens  of  character  we  behold  around  us  ? 
This  were  most  fatal  to  those  departments  of  excellence, 
upon  which  the  happiness  of  man  turns  more  than  upon 
all  the  rest.  But  it  is  such  a  state  of  things  as  never  can 
exist.  Here,  also,  the  human  mind  would  have  displayed 
her  plastic  powers,  and  created  specimens  far  above  the  de- 
mands of  law,  or  the  customary  measures  of  life.  If  God 
had  not  interfered,  man  would  himself  have  asserted  his  own 
superiority  to  drudging  daily  rules,  and  here  also  struck  out 
'     ^  16 


r22  OV.   JUDGMIiAT    TO    COME. 

examples  worthy  to  be  imitated,  and  glorious  to  be  sur- 
passed. And  these  would  have  become  the  models  after 
which  to  rear  the  youth  covetous  of  moral  grandeur.  But 
God,  pitying  the  small  success  which  human  nature  had 
in  producing  such  specimens  of  moral  excellence  ;  and 
perceiving  how  men  were  lost  for  want  of  these  high  ex- 
amples, and  perfect  rules  which  they  enjoyed  in  other  de- 
partments, gave  forth  these  tablets  of  practical  holiness ; 
which  arc  not  surely  the  Avorse  that  they  have  come  from 
the  bosom  of  God,  and  are  plainly  written  in  brief  compass, 
than  that  they  should  have  dropped  from  the  fallible  wit 
of  man,  and  been  scattered  piece-meal  over  the  writings  of 
different  ages,  and  of  distant  lands.  Then,  because  man 
loveth  not  only  the  precept,  but  the  example,  and  kindleth 
into  love  and  emulation,  and  other  ardent  sympathies,  when 
he  beholds  that  thing  exemplified,  which  he  himself  would 
wish  to  be ;  God  hath  also  given  Christ  in  whom  these 
perfections  are  concentrated,  and  from  whose  history  we 
can  study  these  beauties  in  example  and  in  life.  And 
thus,  with  book  in  hand,  and  model  under  our  eye,  we 
can  study  the  perfection  of  the  mind  of  man,  as  the  artist, 
with  descriptions  in  his  hand,  and  the  models  before  his 
eye,  studies  the  exact  proportion,  and  accustoms  his  eye 
to  the  beauties  of  external  form. 

These  divine  laws,  which  are  fitted  by  their  simplicity 
for  being  ingrafted  upon  the  very  first  rudiments  of  our 
being,  and  by  their  elevated  purity  to  exchean  enthusiasm 
after  moral  excellence  in  the  mind  of  youth,  are  moreover 
absolutely  necessary  to  form  a  basis  upon  which  every 
other  species  of  obligation,  private  or  public,  may  rest. 
Obligations  of  law,  as  have  been  said,  have,  or  ought  to 
have,  their  basis  in  the  mutual  interest  which  they  are 
made  to  secure ;  and  their  sanction  is  the  deprivation 
of  our  share  in  that  mutual  good,  with  reparation  of  the 
loss  that  we  have  occasioned,  and  submission  to  be 
watcheduntilweare  worthy  of  renewed  confidence.  Now, 
will  any  man  say  that  a  regard  to  interest,  a  fear   of  loss. 


OF   JUDGMENT   TO    Co3lE.  l2ii 

the  sense  of  being  looked  after  and  watched,  (which  are 
the  principles  that  statute  law  calleth  into  play,)  that  these 
are  able  to  work  out  the  good  citizen,  or  the  good  mem- 
ber of  a  family,  or  the  good  friend  ?  It  is  very  fortunate 
that  the  idea  of  being  under  statute  law  comes  so  seldom 
over  the  mind,  and  the  sight  of  a  watchful  guadian  of  law 
comes  so  seldom  before  the  eye ;  otherwise,  we  should  be- 
come timorous  and  cunning  like  the  subjects  of  othei* 
realms,  whose  mind  and  sight  are  so  invaded.  It  is  fortu- 
nate that  the  sense  of  our  interest  is  often  met  by  other 
sentiments  of  charity,  kindness,  and  generosity,  otherwise 
we  should  become  like  pedlar  mercliants,  or  bargain- 
hunting  Jews,  in  whose  thoughts  interest  is  always  upper- 
most. Now,  I  ask  the  jurisconsults  if  a  law  was  ever 
made  to  uphold  charity,  or  compassion ;  to  enforce  gener- 
osity, affection,  or  other  noble  sentiments  ?  Law  has  no- 
thing to  do  with  these  ?  What  is  it  then  that  hath  to  do 
with  them?  The  mind  itself:  the  mind's  regard  for  its 
own  well-being.  Now,  how  are  these  to  be  cultivated  ? 
Not  by  law  we  see.  By  what  then?  By  the  discipline 
of  the  inward  man.  It  must  be  something  that  withdraws 
the  mind  from  the  sense  of  another's  observation,  to  the 
sense  of  its  own  dignity  ;  something  which  habituates  it 
to  the  examination  of  itself.  To  this  end  a  guide  is  needed 
to  distinguish  the  good  from  the  evil,  which  will  address 
itself  at  once  to  consciousness,  saying, — How  feelest  thou  ? 
How  thinkest  thou  ?  How  dost  thou  stand  affected  ? — 
and  as  promptly  replying,  Thou  art  right,  or  thou  art 
wrong. 

Such  a  guide  is  the  law  above  delineated, — teaching 
equity,  chastity,  forgiveness"  fidelity,  modesty  ;  encourag- 
ing to  whatsoever  things  ai*e  pure,  honest,  lovely  and  of 
good  report ;  cultivating  the  affections,  approving  and  re- 
proving every  good  and  evil  temper  of  the  mind.  It  is 
as  broad  as  human  life,  and  furnisheth  for  every  station 
and  relation  of  life.  It  lays  the  basis  of  noble  character, 
•and  the  principles  of  enlightened  obedience  ;  it  keeps  every 


124  O-F   JUDGiMENT    TO    COME. 

good  sentiment  upon  the  field,  every  bad  one  under  cover. 
The  mind  which  submits  to  its  cultivation,  becomes  ac- 
quainted with  its  own  good  and  evil  parts  ;  and  by  seeing 
the  one  always  in  the  light  of  God's  favour,  the  other  in 
the  darkness  of  his  frown,  approbation  of  the  good  comes 
to  be  engendered,  with  disapprobation  of  the  evil  habits 
of  well-doing  to  grow,  and  habits  of  evil-doing  to  decay. 
Thus  you  raise  up  in  the  bosom  of  nature  a  monitor  of 
good,  whose  ear  you  can  address  on  all  future  occasions. 
To  this  better  man  within  the  breast,  who  hath  been 
brought  to  life,  and  fostered  by  celestial  food,  the  father, 
the  friend,  the  master,  our  country,  make  their  future 
appeal  Ibr  fidelity  and  duty,  and  they  find  him  to  be  a 
strong  hold  against  selfishness,  and  violence,  and  lust. 
But  if  this  advocate  of  the  honourable,  the  dutiful,  and 
the  just,  have  been  left  alone  without  council  or  guidance, 
he  falls  under  the  domination  of  sensual  and  selfish  lusts. 
The  enemy  within  the  breast  gets  the  upper  hand  of  the 
little  state,  and  the  father,  the  friend,  the  master,  our  coun- 
try, haye  to  dethrone  him  ;  and  thereafter  to  attempt  the 
resurrection  of  their  ally,  whom  they  will  find  dispirited, 
perhaps  annihilated,  through  long  oppression. 

In  proof  of  this,  attend  to  the  difference  between  those 
who  are  educated  under  the  sanction  of  the  eye  of 
conscience,  and  those  who  are  educated  under  the  sanction 
of  the  eye  of  man  ;  and  still  more  those  who  are  educated 
under  the  sanction  of  the  eye  of  law.  The  schools  of 
thieves  and  sharpers  and  knaves  of  every  kind,  are  the  only 
instances  I  can  think  of  people  being  trained  under  the 
sanction  of  the  eye  of  law ;  and  see  how  little  it  tends  to 
reform  them.  According  as  you  penetrate  into  the  sphere 
of  fashion,  you  come  more  and  more  under  the  sanction 
of  the  eye  of  man.  And  the  tendency  of  this  immersion, 
every  body  knows,  is  to  corrupt  sound  and  honest  feel- 
ing, to  bring  on  affectation  and  disguise,  to  empty  the 
heart  and  make  it  hollow.  According  as  you  escape  from 
this  orb  into  the  sphere  of  quiet,  domestic  life,  and  ap- 


OF   JUDGMENT    TO    COME.  125 

proach  towards  religious  life,  you  come  more  and  more 
under  the  sanction  of  the  eye  of  conscience;  and  from  these 
regions  it  is  acknowledged  that  society  receives  her  true 
sustenance  and  ornament.  Not  but  the  eye  both  of  law 
and  mankind  may  be  excellent  guardians  of  character, 
when  they  look  severely,  (as  they  do  generally)  upon 
wickedness,  but  that  it  is  a  slavery  and  degradation  to  the 
mind  to  be  under  any  kind  of  inquisition  or  surveillance. 
It  is  hateful  to  be  watched,  to  be  hunted  out  of  what  is 
bad,  and  to  be  baited  to  what  is  good,  though  it  were  by 
tlie  tenderest  of  all  authorities,  that  of  a  parent.  For  even 
in  family  regimen  it  is  easy  to  remark  the  diiference  be- 
tween children  who  have  been  wrought  upon  by  persua- 
sion and  conviction,  and  those  who  have  been  compelled 
by  dictation  and  force.  The  mind  abhors  that  its  con- 
victions should  be  intermeddled  with,  save  by  endeavours 
to  convince.  It  delights  in  one  who  leads  it  by  the  light 
of  knowledge  out  of  all  errors  ;  it  hates  one  who,  by  any 
other  instrument,  attempts  the  same  office. 

To  these  instincts  of  nature  Christ's  laws  apply  most 
sweetly,  bringing  in  no  lordly  authority,  but  operating 
by  means  of  affection  and  improvement  and  hope  of  eter- 
nal gain.     With  these  instruments  they  apply  to  consci- 
ence of  self-judgment  alone,  setting  on  no  watchman  of 
any  kind,  except  the  observation  of  God,  who   loveth 
good   and  hateth  evil ;  who  promoteth   happiness,    and 
striveth  that  unhappiness  would  cease.     They  make  the 
mind  the  mistress  of  herself;  they  place   her  own  judg- 
ment of  herself  above  the  world's — second  only  to  God's  ; 
they  take  her  into  contract  with  God,  no  third  party  being 
conscious.     She  fejoiceth  in  a  liberty  of  her  own,  inward 
and  unseen.     She  contemplateth  her  own  growing  beauty 
in  the  mirror  of  the  divine  law,  and  becomes  enamoured 
of  herself — to  which  the  flattery  of  royal  persons  is  as  noth- 
ing.    Her  outward  actions  are  like  the  motions  of  her 
limbs,  obedient  to  an  inward  willingness,  by  no  outward 
force   constrained.     The  lav/   of  men  is  under  her  feet, 


126  OP   JUDGMENT   TO   COME. 

she  sits  arbitress  over  all,  obeying  or  disobeying  higher 
councils.  Such  intrepid,  heaven-guided  spirits  give  the 
tone  to  law,  when  they  are  in  sufficient  numbers,  in 
any  state.  No  interest  will  tempt  them  to  obey  the  evil, 
no  bribe  to  forego  the  good  ;  they  submit  to  the  spoiling 
of  their  goods,  to  the  deprivation  of  freedom,  to  the  loss 
of  life,  rather  than  give  up  any  attribute  of  this  divine  lib- 
erty. This  is  dangerous  for  laws  which  do  not  keep  to 
God's  councils,  but  auspicious  for  laws  which  do  ;  and 
hence  it  hath  come  to  pass,  that,  in  those  lands  where 
Christians  have  made  head,  they  have  turned  towards  their 
own  course  the  stubborn  courses  both  of  law  and  man- 
ners. In  this  land,  for  example,  they  have  disarmed  the 
thigh  of  its  weapon,  and  procured  revenge  to  be  taken 
out  of  the  hands  of  the  injured  into  the  hands  of  the  up- 
right judge  ; — they  have  made  reformation  to  be  acknow- 
ledged as  the  only  object  of  punishment ; — they  have  abol- 
ished the  divine  right  of  kings  to  have  their  will  out  of 
subjects  ; — they  have  almost  got  adultery  to  be  acknow- 
ledged as  the  only  righteous  cause  of  divorce  ;  they  have 
made  the  accommodation  of  others  to  be  sanctioned  as 
the  basis  of  politeness  ; — the  spirit  of  government  they 
have  forced,  by  sundry  desperate  efforts,  to  become  equit- 
able, open,  and  disclosed,  instead  of  being,  as  in  the  Ital- 
ian and  other  continental  states,  crooked  and  intriguing. — 
From  all  which  it  is  manifest,  that,  in  the  force  of  heaven- 
directed  will,  there  is  a  staunchness,  and  intrepidity,  and 
a  long-suffering,  which  brings  out  equity  triumphant 
against  injustice,  and  liberty  against  wilfulness,  forming 
a  wall  of  shields  around  whatever  is  good  in  human  laws, 
— smiting,  as  with  a  constant  battering-ram,  against  every 
thing  which  is  evil. 

Much  more  might  be  said  in  praise  of  the  spirit  of  the 
Christian  code,  were  there  not  before  us  a  question  of  fai' 
greater  moment,  which  requires  to  be  resolved,  before  we 
can  proceed  to  the  judgment  which  God  is  to  take  of  its 
fulfilment.     If  judgment  is  to  proceed  upon  the  letter  of 


OE    JUDGMENT    TO    COME.  127 

the  laws  recounted  above,  then  the  world  must  plead  guil- 
ty before  Him  as  one  man.    For  however  these  laws  com- 
mend themselves  to  justice  and  goodness  and  truth,  and 
with  whatever  sincerity  we  may  adopt  them  for  our  rule, 
we  cannot  succeed  in  keeping  them,  but  do  daily  break 
them  in  thought,  word,  and  deed.     How  many  malici- 
ous sentiments  do  we  entertain  !     How  many  actions  of 
our  enemies  do  we  not  forgive  !     How  many  quarrels  and 
feuds  do  we  cherish  !     How  many  wanton  thoughts  pass 
through  and  find  harbour  in  our   minds!     How  many' 
of  our  affections  doat  on  worldly  objects  !  How  much  pas- 
sion, how   much  insincerity,  how  much  censure,  how 
much  hypocrisy,  how   much  revenge!     How  many  of 
our  good  actions  are  done  to  be  seen  of  men,  thought  up- 
on with  self-complacency,  and  talked  over  with  vain  de- 
light!     How  consequepiial   we  become   when  we   get 
wealth,  howimperioas  when  we  get  power,  how  self- con- 
ceited when  we  get  distinction !     How  covetous  before 
we  reach  th*:^  desired  heaven,  how  envious  and  inimical 
to  tiiose  who  already  hold  it !     These  classes  of  feelings 
which  are  all  dear  to  nature,  are  directly  opposed  to  the 
laws  of  Christ ;   and  if  his  judgment  be  like  other  judg- 
ments, they  must  every  one  be  proceeded  against.     And 
yet  the  observations  of  life,  and  the  consciousness  of  his 
own  breast,  must  convince  every  man  that  not  upon  one  of 
these  counts,  but  upon  every  one,  the  whole  world  is  guil- 
ty- 

But  if  any  one  refuse  this  appeal,  which  we  make  to  his 

conscience,  and  hesitate  upon  pleading  guilty  to  the  seve- 
ral indictments  recounted  above,  it  must  be  under  the  in- 
fluence of  some  blindness,  which  we  would  remove  by 
lifting  up  the  veil  of  self-esteem  and  self-interest,  which 
hinders  him  from  seeing  into  the  interior  of  his  breast. 
We  would  lie  in  wait  to  hear  him  descant  upon  the  fail- 
ings of  his  neighbour — What  a  range  of  vision  he  then  takes 
in,  and  how  keenly  he  discriminates  every  feature  of  the 
scene;  not  only  condescending  upon  the  wrong  without 


128  OF    .TODGMENT   TO   COME, 

hesitation,  but  even  from  appearance  anticipating  and  cal- 
culating with  most  refined  skill !  His  moral  tact  is  nicer 
than  the  rules  of  the  exactest  moralist — A  word,  a  look,  an 
attitude,  a  gesture,  opens  daylight  into  the  recesses  of  the 
soul.  Now  the  man  who  can  thus  discriminate  and  de- 
nominate to  tne  nicest  shade  of  moral  turpitude,  and  who 
adventures  with  such  alacrity  and  self-sufficiency  to  the 
work  of  moral  criticism  upon  the  moral  character  around 
him,  is  no  novice  in  these  matters ;  and  if,  when  doing 
the  same  office  upou  himself,  he  should  seem  little  inquisi- 
tive and  little  observant,  and  very  merciful,  we  will  ask 
him  whither  his  discriminative  faculties  are  flown,  and 
where  he  hath  mislaid  his  moral  rule,  and  require  him  to 
show  cause  why  he  should  not  be  measured  by  the  stan- 
dard of  his  own  choice  and  application,  brought  to  his 
own  bar,  held  over  to  his  own  }'jdgment,  and  adjudged 
according  to  the  spirit  of  his  own  tic/^isions.  Thus  we 
lift  up  the  veil  of  a  man's  self-esteem,  a'Ad  discover  to 
him  a  world  of  faults  and  failings  discernible  "by  his  con- 
science in  another,  which  he  hath  bribed  his  conscience 
from  discerning  in  himself. 

But  some  one  may  plead  off"  from  this  capacity  of  dis. 
cerning  failings  in  his  neighbour,  and  deny  such  power  of 
conscience  to  perceive  his  own  offendings  as  we  have  as- 
serted to  be  in  every  man.  Then  with  such  a  one  we 
would  make  a  tour  of  observation  upon  human  life,  and 
in  our  turns  we  would  remark  to  him  what  caution  and 
address  men  display  in  their  intercourse  among  themselves. 
How  slowly  they  unfold  their  mind,  how  they  choose  the 
most  indifferent  topics  of  discourse,  and  have  a  common- 
place phraseology  upon  those  which  lie  nearer  their  heart. 
How,  when  they  come  to  trade  and  barter,  they  approach, 
and  recede,  and  affect  indifference.  How  prudent  is  their 
first  acquaintance,  and  how  few  of  their  acquaintances 
ripen  into  confidence,  and  how  much  mutiial  proof  before 
that  confidence  is  matured.  How  every  one  is  calcula- 
ting, upon  much  being  behind  the  stage-curtain  of  his 


OF   JUDGMENT    TO    COME.  121) 

neighbour,  and  keeping  much  behind  the  stage-curtain 
of  himself ;  and  how,  when  they  do  raise  the  curtain  and 
take  their  parts,  these  are  not  real  characters  which  they 
personate  ;  and,  you  would  not  be  further  out  in  the  the- 
atre to  drop  the  knee  before  him  who  seems  a  king, 
sit  at  the  feet  of  him  who  seems  a  philosopher,  or  band 
with  him  who  seems  a  patriot,  than  in  the  world  you  would 
be  out  in  clasping  to  your  bosom  every  one  who  professes 
friendship,  or  committing  your  all  to  him  who  protests  hon- 
esty, or  opening  your  heart  to  him  who  is  all  faithfulness 
and  truth.  Then  I  would  twitch  the  sleeve  of  my  com- 
panion, and  ask,  "  What  say  you  to  all  this?"  He  would 
answer,  '  That  is  all  as  it  should  be ;  these  are  knowing 
ones,  that  is  human  life,  and  the  invaluable  knowledge  of 
mankind.' — "  So,"  I  would  reply,  you  are  acquainted 
with  all  this,"  '  Acquainted  with  it,'  he  would  say  ;  <do 
you  think  I  am  a  novice  or  a  fool,  or  what  do  you  take  me 
for  ?'  "  Then  you  have  played  your  part  in  that  game  ?" 
*  Sure ;  what  else  have  I  been  doing  since  I  began  life  for 
myself.  If  I  had  not  been  as  dexterous  as  the  rest,  they 
would  soon  have  plucked  me.'  "  Now  then,"  I  would 
reply,  "  though  it  be  rather  unhandsome  to  condemn  you 
out  of  your  own  mouth,  yet,  as  it  is  for  your  own  good, 
you  will  excuse  my  saying  that  you  have  confessed  that 
your  conscience  perceives  a  deal  of  things  which  you  not 
only  hide  in  your  conduct,  but  make  a  merit  of*  hiding. 
Your  deed,  your  word,  belies  your  thought — -you  make 
believe — you  save  appearances — you  seem  to  be  what 
you  are  not — you  would  not  be  that  which  you  seem. 

If  any  man  be  self-blinded,  we  would  by  such  means 
disabuse  him,  and  if  he  be  obstinate,  overcome  him,  to 
confess  himself  an  enormous  transgressor,  when  measured 
by  the  laws  of  Christ,  which  reach  to  every  secret  thought, 
and  will  have  nothing  but  the  purest  in  every  kind.  But, 
perhaps,  a  better  way  than  either  of  the  above,  for  operat  • 
ing  conviction,  will  be  to  lift  up  the  veil  of  ignorance 
which  hangs  upon  our  minds,  as  to  what  God  really  re- 

17 


ItJO  OF    JUDGMENT    TO    COiiK. 

quires  of  us  in  our  several  places  and  relations  :  which, 
being  rightly  perceived,  will  not  only  silence  parley  upon 
our  guilt,  but  also  show  the  hopelessness  of  ever  working 
out  the  acquittance,  and  prepare  the  mind  to  look  for  and 
receive  some  other  revelation,  which  may  make  this  con- 
stitution of  law,  so  excellent  in  itself,  and  so  favourable 
to  all  kind  of  moral  improvement  in  this  world,  likewise, 
as  it  respects  future  judgment,  tolerable  for  mankind  to 
live  under,  hopeful  to  the  mind  conscious  of  its  own 
guiltiness,  and  practicable  for  God  to  acquit  upon,  with- 
out discharging  his  statutes,  and  dissolving  our  responsi- 
bility. 

In  the  analysis  of  the  divine  law  with  which  we  com- 
menced this  discourse,  we  have  lifted  up  this  veil  of 
ignorance,  in  so  far  as  it  hung  over  the  mind  and  will  of 
God  ;  and  in  now  removing  it  from  the  fields  of  active  duty 
upon  which  God  would  have  us  to  exhibit  our  obedience, 
we  enter  upon  a  sea  or  ocean  of  discourse  in  which  we 
might  expatiate  for  ever,  without  finding  any  shore. 
Therefore,  it  becomes  expedient  for  the  end  in  view,  that 
we  single  out  some  specific  department  of  human  agency 
within  which  to  confine  ourselves.  Take  then  the  use  of 
the  fortune  which  God  hath  put  amongst  our  hands.  This, 
it  is  generally  understood,  is  a  man's  own  to  do  his  plea- 
sure, without  interference  of  any  foreign  authority.  It  is 
our  own  hard-earned,  and  surely  with  our  own  we  may 
do  our  will.  No,  saith  God,  it  is  a  gift  from  me,  which 
I  could  have  sent  to  your  serving-man,  or  to  the  beggar 
at  your  gate.  You  hold  it  of  me,  and  for  high  purposes 
which  I  warn  you  of,  and  will  look  into  when  I  call  from 
every  man  an  account  of  his  stewardship.  No  law  of  the  land 
can  hinder  one  from  hoarding  his  wealth,  and  glutting 
his  eyes  with  it  night  and  morning,  meditating  of  it  by 
day,  and  dreaming  of  it  by  night.  No  law  can  hinder 
him  from  scattering  it  to  a  scrambling  mob,  or  drowning 
it  in  the  depths  of  the  sea,  or  burying  it  in  the  bowels  of 
the  earth.     He  might  bribe  honest  men  with  it  and  seduce 


OF    JUDGMliNF    Tt>    'OMi:-.  131 

modest  women,  and  play  the  rake  upon  the  largest,  broad- 
est scale.  Such  is  the  limitation  of  human  law,  that  it 
could  not  touch  him  within  this  wide  sphere  of  wicked- 
ness. Such  is  the  easiness  of  public  opinion  and  fashion- 
able society,  that  he  could  bribe  the  one  to  be  silent  with 
a  few  acts  of  generosity,  the  other  with  a  gay  equipage 
and  a  courteous  address.  These  several  courses,  and 
many  more  into  which  men  direct  their  fortune,  all  un- 
conscious of  any  faults, — as  to  indulge  vanity  or  foster 
pride,  or  pamper  appetite,  or  gratify  passion,  or  out-peer 
a  rival  or  humble  an  enemy,  or  nourish  self-sufficiency 
and  independence  upon  the  providence  of  God, — all  these, 
which  the  poor  timorous  eye  of  law  beholds,  but  dares  not 
challenge,  however  it  disapproves,  the  law  of  God  takes 
up  as  with  a  touchstone,  tries  and  condemns,  and  com- 
mands us  to  use  our  fortune  for  the  sake  of  good, — to 
preserve  the  health  of  our  body,  and  the  equanimity  of 
our  mind,  to  procure  power  for  the  purpose  of  being  use- 
ful, to  educate  our  families  in  knowledge  and  wisdom, 
and  to  establish  them  in  the  most  influential  places  that 
they  also  may  be  serviceable,  in  the  highest  degree,  to  that 
which  is  good  ; — therewith,  not  thereafter,  to  supply  want 
and  succour  misery  to  patronize  merit  and  uphold  praise- 
worthy  people  all  over  the  sphere  of  our  influence  ;  and, 
while  remembering  in  our  charity  the  worldly  state  not  to 
forget  the  religious  state,  but  to  bear  up  the  pillars 
thereof,  seeking  out  the  persecuted  members  of  Christ  to 
protect  and  establish  them,  spreading  the  gospel  to  those 
who  know  it  not,  and  turning  our  means  into  all  direc- 
tion where  there  is  any  virtue,  and  where  there  is  any 
praise.  So  much  for  the  stewardship  of  fortune  which  is 
but  one  talent,  and  perhaps  the  coarsest,  cheapest  talent  of 
the  whole.  There  is  the  stewardship  of  power  derived 
from  station  and  place,  and  the  stewardship  of  knowledge, 
a  most  divine  talent,  and  of  affection,  and  of  speech,  the 
talent  most  constantly  in  demand  and  of  thought,  of  which 
speech  is  but  the  current  coinage,  and  of  time  so   uncer- 


132  OF    JUDGMENT    TO   COME. 

tain,  and  of  a  thousand  others,  of  all  which   time    would 
fail  us  to  speak. 

Now,  if  we  engage  in  this  sea  of  divine  cares,  endea- 
vouring to  do  our  utmost,  then  do  we  find  this  remarka- 
ble result,  that  our  mind  grows  nicer  and  nicer  in  its  dis- 
cerment,  our  perceptions  more  delicate,  and  our  views  of 
duty  more  enlarged.  We  are  like  travellers  in  a  mountain- 
ous country  ;  if  we  stand  in  the  valley,  mountains  sur- 
round us  ;  if  we  ascend  these  mountains,  it  is  but  a  wider 
view  of  mountains  to  be  surpassed. — But  the  traveller,  at 
length,  by  perseverance,  arrives  at  the  peaceful  valley, 
where  he  may  rest  from  his  labours,  and  talk  over  the 
hardships  which  he  hath  passed.  Whereas,  this  task  grows 
incessantly  during  the  whole  of  life  ;  as  we  extinguish  it 
at  one  end,  it  grows  more  perseveringly  and  more  rapidly 
at  the  other.  It  is,  in  no  figurative,  but  in  a  true  sense, 
a  Herculean  labour ;  for  while  you  strike  off"  one  head, 
two  others  spring  up  in  its  stead.  Every  one  will  dis- 
cover by  experience,  when  he  sets  his  shoulders  to  the 
mighty  work  of  keeping  the  law  of  God,  that  what  he 
succeeds  in  is  but  a  scantling  of  what  he  fails  in.  In  the 
obedience  of  every  other  law  we  may  be  guiltless.  We 
may  pass  the  bounds  of  duty,  and  become  meritorious 
and  honourary  members  of  the  family  of  the  social  circle, 
or  of  the  state ;  but  we  are  our  own  accusers  before  the 
law  of  God,  and  the  better  we  become,  the  more  violent- 
ly we  accuse  ourselves ;  which  is  a  phenomenon  the  in- 
experienced can  by  no  means  understand.  David  well 
expressed  this  truth  when  he  said  it  was  light  to  the  eyes ; 
— for  as  light  openeth  to  the  eye  the  wonderful  works  of 
God,  which,  without  it,  seemed  one  pall  of  darkness,  so 
the  law  openeth  to  the  conscience  the  multitude  of  duties, 
of  which,  formerly,  it  discerned  neither  the  boundless 
compass,  nor  the  infinite  number ;  so  that,  in  the  lan- 
guage of  St.  Paul,  by  the  law  is  the  knowledge  of  sin. 
Many  men  have  discoursed  eloquently  of  the  nice  tact 
which  conscience  arrives  at  bv  reason  of  use  ;   but  bevond 


OF   JUDGMENT    TO    COME.  133 

all  eloquent  attestations  is  the  fact,  that  the  men  most 
faithfully  and  diligently,  and,  to  all  appearance,  most  suc- 
cessfully employed  in  the  fulfilment  of  the  law,  are  the 
men  who  most  distinctly  perceive,  and  most  loudly  la- 
ment, their  short-comings.  I  need  not  quote  Paul's 
heavy  accusation  of  himself,  in  the  7th  of  the  Romans, 
because  it  is  well  known ;  but  I  cannot  forbear  a  quota- 
tion from  the  writings  of  one  who  should  be  better  known 
— the  judicious  Hooker — who  thus  expresseth  himself  in 
his  discourse  of  Justification :  "  There  is  no  man's  case 
so  dangerous  as  his  whom  Satan  hath  persuaded  that  his 
own  righteousness  shall  present  him  pure  and  blameless 
in  the  sight  of  God.  If  we  could  say  we  were  not  guilty 
of  any  thing  at  all  in  our  consciences,  (we  know  ourselves 
far  from  this  innocency,  we  cannot  say  we  know  nothing 
by  ourselves  ;  but  if  we  could)  should  we  therefore  plead 
not  guilty  before  the  presence  of  our  Judge,  that  sees  far- 
ther into  our  hearts  than  we  ourselves  can  do  ?  If  our 
hands  did  never  offer  violence  to  our  brother,  a  bloody 
thought  doth  prove  us  murderers  before  him.  If  we  had 
never  offered  to  open  our  mouth  to  utter  any  scandalous, 
offensive,  or  hurtful  word,  the  cry  of  our  secret  cogita- 
tions is  heard  in  the  ears  of  God.  If  we  did  not  commit 
the  sins  which  daily  and  hourly,  either  indeed,  word,  or 
thought,  we  do  commit,  yet  in  the  good  things  which  we 
do,  how  many  defects  are  there  intermingled !  God,  in 
that  which  is  done,  respecteth  the  mind,  and  the  intention 
of  the  doer.  Cut  off,  then,  all  those  things  wherein  we 
have  regarded  our  own  glory,  those  things  which  men  do 
to  please  men,  and  satisfy  our  own  liking,  those  things 
which  we  do  for  any  by  respect,  not  sincerely  and  purely 
for  the  love  of  God,  and  a  small  score  will  serve  for  tlie 
number  of  our  righteous  deeds.  Let  the  holiest  and  best 
things  which  we  do  be  considered. — We  are  never  bet- 
ter affected  unto  God  than  when  we  pray ;  yet  when  we 
pray  how  are  our  affections  many  times  distracted !  how 
little  reverence  do  we  show  unto  the  grand  majesty  of  God, 


134  OF    JUDGMENT    TO    C03IE. 

unto  whom  we  speak  !  how  little  remorse  of  our  own 
miseries !  how  little  taste  of  the  sweet  influence  of  his 
tender  mercies  do  we  feel !  Are  we  not  as  unwilling  many 
times  to  begin,  and  as  glad  to  make  an  end,  as  if,  in  say- 
ing, Call  upon  me,  he  had  set  us  a  very  burdensome  task. 
It  may  seem  somewhat  extreme  which  1  will  speak,  there- 
fore let  every  one  judge  of  it,  even  as  his  own  heart  shall 
tell  him,  and  no  otherwise. — I  will  but  only  make  a  de- 
mand :  If  God  should  yield  unto  us,  not  as  unto  Abraham, 
if  fifty,  forty,  thirty,  twenty,  yea,  or  if  ten  good  persons 
could  be  found  in  a  city,  for  their  sakes  the  city  should 
not  be  destroyed — but  if  he  should  make  his  offer  thus 
large — search  all  the  generations  of  men  since  the  fall  of 
our  father  Adam,  find  one  man  that  hath  done  one  action 
which  hath  passed  from  him  pure,  without  any  stain  or 
blemish  at  all,  and  for  that  one  action  neither  man  nor 
angel  shall  feel  the  torments  which  were  prepared  for  both. 
Do  you  think  that  this  ransom  to  deliver  men  and  angels 
could  be  found  to  be  among  the  sons  of  men  ?" 

The  same  sense  of  utter  deficiency,  which  is  expressed 
in  the  above  passage  with  such  a  compass  of  thought 
and  language,  is  experienced  by  every  one  who  examines 
his  life  by  the  law  of  God.  Much  he  will  see  that  he  has 
never  attempted,  and  in  every  tiling  that  he  has  attempted, 
much  that  he  has  never  performed,  and  in  what  he  has 
performed,  much  that  is  sinful  and  blame- worthy  ;  and 
the  more  he  is  at  pains  to  scan  the  mighty  labour,  the 
more  will  the  mighty  labour  swell  in  his  eye,  and  the  more 
of  it  will  he  behold  unperformed.  In  the  progress  even 
of  his  improvement,  he  rolls  along  with  him  an  accumu- 
lating load  of  omissions  and  transgressions,  which,  had 
there  been  no  provision  for  it,  would  have  overwhelm- 
ed his  mind,  and  soon  brought  all  obedience  to  a  stand. 

No  enthusiasm  could  h  ivc  borne  up  against  the  hope- 
lessness and  terrors  of  such  a  law  ;  no  spirit  could  have 
brooked  to  be  ground  down  with  a  task,  which,  by  its 
verv   nature,  was   interminable  and  thankless   in   everv 


OF   JUDGMENT    TO    COMt.  135 

Stage  of  its  progress — where  diligence  did  not  satisfy  our 
task-master,  and  patient  endurance  of  the  unmeasured 
toil  didfbut  find  for  us  threats  in  this  life  and  scourgings 
in  the  life  to  come.  And  if  we  did  persevere,  it  would 
have  been  to  decry  the  injustice  of  proceeding  against  us. 
For  our  advancment  in  what  was  good  would  have  begot- 
ten a  sense  of  worth,  a  pride  of  improvement,  and  a  satis- 
faction with  ourselves,  which  would  have  made  us  recede 
from  the  indignity  of  being  threatened  with  the  visitation 
of  divine  wrath  for  that  which  neither  we,  nor  any  man, 
by  any  means,  could  better  perform  ;  which  burst  of  feel- 
ing would  avail  us  little — for,  alas  !  the  remembrance  ly- 
ing heavy  upon  our  conscience  of  having  often  fallen  asleep 
in  the  midst  of  duties,  and  allowed  ourselves,  with  our  eyes 
open,  to  give  way  before  the  dalliance  and  enjoyment  and 
vanities  of  the  world  ;  the  consciousness  of  having  often 
yielded  in  the  face  of  our  better  resolutions,  to  the  insurrec- 
tion of  nature  within ;  the  long  period  of  youth,  and  per- 
haps prime  of  manhood,  spent  in  rushing  at  the  command 
of  natural  instinct  into  forbidden  wickedness, — all  these 
evils,  past,  present,  and  to  come,  memory  loaded  with 
the  unprofitable  past,  hope  having  fearful  anticipation  of 
the  coming  future,  the  present  occupied  with  interminable 
duty,  would,  together,  have  combined  a  state  of  mind  the 
most  unfit  for  any  useful  employment  of  our  faculties. 
Joy  and  happiness,  which  form  the  atmosphere  of  alacrity 
and  activity,  would  have  been  sealed  up,  and  a  drooping, 
speechless  drudgery,  driven  on  by  a  kind  of  fear;  the  desire 
that  things  might  not  grow  worse,  no  hope  of  ever  re- 
trieving them,  would  have  been  the  only  motive  to  carry 
us  forward.  Between  attempting  and  failing,  between  re- 
flections upon  ourselves  and  reflections  upon  God,  our 
life  would  have  passed  unprofitably,  if  this  law,  so  en- 
larged and  pure,  was  to  have  a  strict  inquisition  at  a  fu- 
ture judgment. 

It  remains  ;  therefore,  that  we  complete  this  exposition 
of  the  constitution  under  which  God  hath  placed  us,  by 


13G  OF    JUDGMENT    TO    COME. 

entering  into  an  explanation  of  the  various  provisions  which 
are  contained  in  it  for  meeting  this  dilemma,  into  which 
every  man  is  brought,  however  sincere  be  his  inten- 
tion, and  however  great  his  endeavours  to  keep  the  per- 
fect law  of  God.  But  this  is  of  so  much  importance, 
and  so  distinct,  that  we  separate  it  along  with  the  other 
provisions  of  the  divine  constitution  for  the  next  part  of 
our  argument. 


OF  XVDGMEMT  TO   COIMI£. 

PART  III. 

THE  SAME  SUBJECT  CONTINUED. 

In  order  to  meet  that  sense  of  delinquincy  with  which 
every  reflective  mind  is  oppressed  when  it  betakes  itself 
to  stand  or  fall  by  the  law  of  God,  many  devices  are  im- 
agined, whereof  we  shall  examine  the  stability  before  un- 
folding that  which  the  Lawgiver  hath  himself  discovered. 
For  there  is  a  strange  perverseness  in  mankind  to  do  with- 
out this  other  part  of  the  divine  constitution,  and  by  their 
own  inventions  to  help  themselves  out  of  the  dilemma  in- 
to which  they  are  brought  by  the  purity  of  the  law ;  on 
which  account  it  becomes  necessary  to  pause,  and  con- 
sider these  suggestions  of  natural  reason,  before  proceed- 
ing to  develop  what  God  himself  hath  revealed  upon  the 
subject. 

The  most  common  refuge  of  the  mind  from  its  con- 
sciousness of  guilt  is  in  the  mercy  of  God.  His  tolera- 
tion of  sin  here,  and  his  goodness  to  the  sinner,  insinuate 
into  the  mind  the  idea  that  he  may  be  as  forgiving  and 
kind  in  the  world  to  come.  This  hope,  or  rather  hallu- 
cination, for  it  does  not  reach  to  the  decision  of  a  hope, 
serves  with  many  to  compose  whatever  thought  or  anxi- 
ety they  feel  upon  the  subject  of  future  judgment.  It  is  a 
notion  of  such  flimsy  texture  as  hardly  to  bear  examina- 
tion, and  would  not  be  worthy  of  notice  in  this  place, 
were  it  not  for  the  numbers  who  are  content  to  be  deluded 
by  it.  For  it  is  manifest,  that  if  God  is  thus  to  pass  all  with- 
out examination  upon  the  impulse  of  his  mercy,  he  might 
have  spared  himself  the  trouble  of  making  a  law.  The  law 
is  a  dead  letter  if  it  is  not  to  be  proceeded  upon  ;  nay,  it  is 

18 


138  OF    JUDGMENT   TO   COME. 

a  decqjtion,  inasmuch  as  it  inflicts  many  needless  fears, 
and  requires  many  useless  sacrifices.  Not  that  we  would 
annihilate  his  power  of  remission,  which  we  shall  see  is 
very  great,  but  that,  however  great,  it  cannot  extend  over 
every  form  of  delinquency  without  extinguishing  all  dif- 
ference of  character,  and  making  the  divine  government 
one  great  system  of  passing  and  patronizing  every  form 
of  crime.  His  mercy,  however  great,  must  proceed  by 
rule,  otherwise  it  will  destroy  responsibility,  annihilate 
judgment,  and  upset  righteousness,  and  bring  us  into  the 
same  condition  as  if  he  had  never  interfered  in  our  affairs. 
Being  driven  out  of  this  shift,  men  betake  themselves  to 
make  a  rough  estimation  of  the  good  and  ill  of  their  char- 
acter, and  see  how  they  stand  by  others,  taking  heart  if 
they  are  above  par ;  and,  if  below  it,  balancing  against 
their  fears  some  charities  of  religious  formalities,  or  bet- 
ter intentions  for  the  future.  Men  of  business  build  upon 
their  honesty,  men  of  rank  upon  their  honour,  simple 
men  upon  their  good-nature,  dissipated  men  upon  a  good 
heart  at  bottom,  all  upon  their  clearness  from  great  crime 
and  excessive  wickedness.  Now  this  is  all  at  random ; 
it  is  to  conjecture,  not  to  think  ;  to  fancy  a  god  and  in- 
vent a  law,  and  to  abandon  those  which  are  revealed.  For 
honesty,  and  honour,  and  good-nature,  and  a  good  heart, 
(as  they  call  it)  are  rules  by  which  men  regulated  them- 
selves before  God  took  the  reins,  and  if  they  could  have 
answered  the  end  in  view,  it  would  have  been  idle  in  him 
to  have  added  any  thing  beyond.  But  now  that  he  has 
taken  the  management,  and  issued  laws  by  which  he  com- 
mandeth  us  to  abide,  he  will  surely  look  to  their  obedi- 
ence— or  what  was  the  use  of  uttering  them  ?  And  any 
claim  we  rest,  of  escaping,  must  derive  itself  in  some  way 
from  our  obedience  of  these  statutes,  otherwise  the  stat- 
iites  go  for  nothing,  and  God  is  content  to  be  dishon- 
oured, and  to  leave  us  as  he  found  us,  having  total- 
ly failed  in  his  undertaking  to  meliorate  our  condi- 
tion. 


OF   JUDGMENT    TO    COME.  J 39 

The  next  suggestion  of  the  mmd  is,  that "  If  we  make 
a  sincere  endeavour  to  do  our  best  in  keeping  the  divine 
laws,  it  is  enough  ;  God  will,  in  his  mercy,  pardon  our 
short-coming."  This  is,  to  meet  the  difficulty  in  the  face, 
and  therefore  it  is  worthy  of  examination.  That  God  will 
require  of  any  one  more  than  the  best,  or  that  he  will  ask 
something  beyond  what  it  is  possible  to  do,  is  unreason- 
able in  the  last  degree.  But  who  is  the  man  that  can  say 
he  has  done  his  best  ?  or  that  he  has  endeavoured  to  do 
his  best  ?  Were  there  such  a  man,  he  would  have  no 
self-accusations,  no  upbraidings  of  conscience,  no  re- 
membrance of  iniquity  past,  and  no  uneasiness  from  pre- 
sent imperfection.  If  any  one  be  so  opinioned,  to  be 
undeceievd  he  has  only  to  ask  his  neighbour,  or  his  bo- 
som companion,  or  his  enemy,  or  any  other  mortal  than 
himself.  Ignorance,  indeed,  of  what  duty  consists  in, 
may  work  this  delusion,  which  self-esteem  will  hardly 
work.  But  our  inquiry  doth  not  admit  the  apology  of 
ignorance,  being  not  what  an  ignorant  man  feels,  but  what 
a  man,  informed  by  the  divine  law,  and  bringing  to  the 
bar  of  that  law  his  thoughts  and  words  and  deeds — what 
such  a  one  feels.  And  surely,  as  hath  been  shown  above, 
no  one  will  allow  but  that  he  understands  more  of  that 
law  than  he  hath  performed,  and  that  there  is  much  of 
it  which  he  hath  not  taken  pains  to  understand.  That 
hours  and  days  and  weeks  and  months  and  years  have 
passed  at  one  time  or  other  of  his  life,  in  which  he  did 
not  think  of  God's  law,  much  less  endeavour  to  keep  it — 
much  less  endeavour  his  best  to  keep  it.  Then,  if  no 
one  can  say  he  hath  done  his  best  to  keep  it,  this  quietus 
to  conscience  leaves  us  where  it  found  us.  No  one  can 
claim  upon  it  for  an  arrest  of  judgment. 

But  there  is  a  great  tendency  in  men  to  indulge  the 
idea  that  they  are  doing  the  best  under  all  the  cu-cumstan- 
ces  of  their  case  ;  and  that  God,  who  sends  them  their  se- 
vere trials,  their  strong  passions,  and  their  imperfect  nature, 
will  surely  take  all  these  things  into  account.     That  he 


140  OF    JUDGMENT    TO    COME. 

doth  take  them  into  account  will  be  seen  hereafter ;  but 
he  doth  not  permit  us  to  take  the  account  of  them.  There 
is  the  greatest  difference  between  the  judge  deciding  up- 
on the  equity  of  the  case,  and  the  party  deciding  for  him- 
self. I  suppose  you  would  not  get  a  verdict  in  any  of 
the  criminal  courts  if  you  were  to  allow  the  prisoner  to 
plead  upon  his  having  done  his  best  to  avoid  the  crime. 
Not  but  that  it  is  a  good  plea  if  it  could  be  ascertained, 
but  that  he  is  not  the  judge  of  the  plea.  The  law  pre- 
sumes that  he  has  power  to  keep  its  requirements,  and 
though  there  be  special  circumstances  of  hardship  in  the 
case,  still  the  law  is  relentless,  and  the  royal  prerogative 
of  mercy  is  the  only  refuge.  There  is  too  much  tenden- 
cy in  nature  to  exculpate  herself,  that  she  should  need 
aiding  and  abetting  from  law,  of  which  the  very  office  is 
to  correct  this  her  weakness,  and  to  place  another's  inter- 
est under  protection  from  our  own.  But  it  were  at  once 
to  lose  every  restraint  of  law,  and  give  selfishness,  and 
prejudice,  and  power,  their  fullest  swing,  were  men  to 
be  indulged  with  hope  of  acquittal  upon  their  declaring 
that  they  had  done  their  best.  Most  slily  would  nature 
insinuate  her  weakness,  most  powerfully  would  she  ex- 
aggerate the  temptation,  most  cunningly  shift  the  blame 
from  herself,  and  most  boldly  in  the  end  face  it  out,  by 
saying,  It  could  not  be  helped,  I  did  my  best.  The 
thief  would  say,  "  What  could  I  do  to  get  my  bread?  I 
was  honest  once,  but  the  world  set  against  me ;  long  I 
strove  with  misfortune,  but,  nature  being  weak  and  ne- 
cessity strong,  I  could  resist  no  longer.  All  that  could 
be  done,  I  did ;  it  was  the  last  resource,  therefore  I  am 
clear,  having  done  my  best."  The  idle  vagabond  would 
say,  "  What  can  I  do,  I  crave  to  know,  more  than  I  have 
done  ?  My  parents  have  cast  me  off,  my  master,  the 
world ;  I  am  despised  and  rejected  of  men ;  they  make  me 
a  vagabond,  not  I  myself.  Give  me  an  honest  profession 
and  I  will  work  at  it ;  but  till  then  what  can  I  do  but 
seek  how  and  where  I  may  find  ?'*  Such  would  be  the  ef- 


OF   JUDGMENT   TO    COME.  141 

feet  of  acquitting  upon  the  plea,  having  endeavoured  the 
best ;  it  would  reach  far  and  wide ;  the  toleration  to  every 
crime,  bring  down  the  unalterable  law  to  every  man's 
ideal,  ignorant,  prejudiced  standard,  and  leave  to  his  own 
decision  whether  he  hath  come  up  to  that  standard  or  no.  He 
is  law,  he  isjudge,  he  is  every  thing.  All  authority  over  him 
is  at  an  end,  so  that  we  are  again  where  we  were  without  any 
use  or  advantage  from  God's  law,  if  this  method  of  evading 
it  is  to  be  sustained. 

All  these  subterfuges  (for  they  deserve  no  better  name) 
are  manifest  to  any  one  who  thinks  for  a  moment  of  the 
nature  of  law ;  which  is  useful  only  as  it  is  stable,  and 
which  is  perfect  when  it  is  inflexible.  If  law  bends  to 
one,  why  not  to  another  ?  If  it  yields  to  one  speciality, 
why  not  yield  to  another?  And  so  it  would  grow  to  be 
as  weak  as  human  nature,  whose  weakness  it  is  designed 
to  protect.  It  is  to  cheat  me  of  my  liberty,  not  to  defend 
me  in  my  rights,  to  promulgate  a  scheme  of  law,  and  al- 
low it  to  be  departed  from.  It  is  to  cheat  the  good  for 
the  sake  of  indulging  the  bad.  It  is  to  relax  all  the  cove- 
nants of  which  society  consists,  and  leave  men  so  much 
as  you  relax  to  their  native  liberty,  which  liberty  law  may 
go  too  far  in  restraining,  but  having  once  restrained,  ought 
equally  to  restrain  in  all.  In  our  civil  institutions  this  is 
so  well  understood,  that  rather  than  permit  the  judge  of 
law  to  relax,  or  bend  it  to  any  unforseen  case  of  hardship 
which  may  occur,  we  set  up  another  court  of  equity,  be- 
fore which  such  cases  may  be  entered — but  if  once  they 
come  into  a  court  of  law,  the  issue  of  law  must  stand, 
unless  you  apply  to  the  royal  fountain  of  mercy. 

It  is  fortunate  that  we  can  appeal  to  a  historical  fact, 
which  demonstrates,  upon  the  large  scale,  the  truth  of  all 
the  above  reasoning,  and  shows  how  fatal  it  is  to  promul- 
gate one  rule  to  the  people,  and  proceed  to  judgment  by 
another.  Draco,  the  legislator  of  Athens,  was  a  man  of 
a  sense  of  equity  almost  divine,  which  won  for  him  such 
admiration  that  he  died  a  martyr  to  its  excess.     This  man 


142  OF   JUDGMENT    TO    COME. 

was  pitched  upon  by  his  fellow-citizens  to  furnish  them 
with  a  code  of  laws.  These  he  constructed  rather  after 
his  own  high  sentiments,  than  for  their  imperfections ; 
making  almost  every  crime  punishable  with  death — idle- 
ness having  the  same  punishment  as  murder — which  caus- 
ed it  to  be  said,  that  Draco's  laws  were  written  with  blood. 
When  these  laws  came  to  be  executed,  the  judge  found 
that  it  was  not  in  the  heart  of  man  to  inflict  punishment 
by  the  letter ;  they  gradually  relaxed  them,  silently  ap- 
portioning the  punishment  to  the  measure  of  the  delin- 
quency. This  could  not  pass  unobserved;  the  people 
began  to  calculate  on  it,  and  to  pass  beyond  it  in  their 
calculations.  In  a  short  time,  the  laws  (though  from  any 
account  we  have  of  them,  and  from  the  hallo\A'ed  estima- 
tion of  their  author,  they  were  of  the  purest,  justest,  wisest 
character)  soon  fell  into  contempt,  and  were  trampled 
under  foot,  merely  because  they  misgave  in  the  execu- 
tion, though  up  to  that  point  they  were  blameless. 

That  the  same  effect,  with  regard  to  the  laws  of  God, 
will  follow  the  notion  that  they  are  to  be  reduced  in  the 
judgment,  and  that  none  of  their  excellent  qualities  set 
forth  in  the  former  discourse,  will  bear  them  up  against 
such  a  loss  of  authority,  we  not  only  have  no  doubt,  but 
we  have  the  clearest  manifestation  of  the  fact  to  offer. 
Wherever  the  doctrine  is  taught  that  God  will  swerve 
from  his  threatened  punishment,  and  in  the  end  bring  all 
men  out  of  thraldom — as  it  is  in  unitarian  pulpits  ;  where- 
ver the  doctrine  is  taught  that  God  will  lower  his  de- 
mand to  our  performance,  and  take  what  we  have  to  give, 
passing  by  the  rest,  as  it  is  in  the  pulpits  of  our  fashion- 
able and  accommodating  divines ;  then  mark  the  effect 
upon  the  hearers.  They  fall  away  from  the  constant 
sense  of  God's  authority,  they  fall  away  from  the  spiritual 
interpretation  of  his  laws,  they  come  to  hold  religion  as  a 
regular,  formal  thing,  done  at  stated  times,  and  to  stand 
by  their  honesty,  their  honour,  their  goodness  of  heart, 
their  charities,  or  some  other  criterion  which  exists  in 
human  nature,  or  civilized  society,  quite  independent  on 


OF   JUDGMENT    TO    COMK.  143 

God's  right  to  interfere,  or  his  actual  interference  in  our 
affairs.  Such  preachers  never  get  a  purchase  upon  their 
people  to  lift  them  out  of  the  resting-places  where  they 
found  them.  They  swear  by  their  honour  still,  they  build 
upon  their  honesty,  and  decency,  and  respectable  char- 
acter, as  they  were  wont  to  do.  They  are  in  soul  the 
same  as  before  they  heard  of  God's  law,  with  this  difference, 
that  they  follow  religious  customs  instead  of  irreligious 
customs,  and  so  in  France  they  would  follow  French  cus- 
toms ;  in  the  city,  city  customs  ;  and  in  the  country, 
country  customs. 

The  law,  therefore,  must  stand  wholly,  or  it  must  fall 
wholly ;  such  is  the  nature  of  all  legal  institutions.  Yet 
man  cannot  keep  it  wholly.  How,  then,  is  man  to  es- 
cape ?  Here  we  find  ourselves  again  at  a  stand,  from 
which  I  challenge  human  reason  to  deliver  us,  or  afford 
us  the  shadow  of  a  shelter.  If  God  had  not  written  out 
a  law,  sustaining  our  own  conscience  of  good  and  evil, 
in  all  its  purest  judgments,  and  passing  clean  beyond  in- 
to a  region  of  superhuman,  unclouded,  celestial  purity, 
there  would  have  been  a  way  of  escape.  You  might  have 
alleged  against  conscience  what  has  been  alleged  by  the 
jurisconsult,  (noticed  in  the  preceding  discourse)  that  it 
was  a  varying  faculty  in  various  minds,  and  not  to  be  ac- 
counted of  as  a  standard  of  the  right  and  wrong.  And  there  I 
think  that  jurisconsult  is  right,  as  he  is  also  in  seeking  for 
something  tangible,  which  may  be  submitted  to  calcula- 
tion by  the  law-giver,  and  expounded  in  the  shape  of  stat- 
ute, not  left  in  the  fluctuating  uncertainty  of  private  feel- 
ing. Which  seeing  that  God  hath  done  giving  us  fixed 
and  formal  statutes  upon  (I  will  not  say)  calculations  of 
utility,  but  most  certainly  issuing  therein,  there  is  no 
eluding  or  shunning  of  them  ;  they  must  stand  altogether 
or  altogether  fall — they  must  be  rejected  altogether,  or  al- 
together be  adopted. 

If  Christ  had  done  no  more  than  promulgate  the  code 
detailed  above,  then  at  this  point  I  should  have  shut  up 


144  OF   JUDGMENT    TO    COME. 

this  argument  of  judgment  to  come,  as  not  being  able  to 
make  out  of  it  any  thing  but  universal  condemnation  to 
man,  even  though  he  should  have  done  his  best.  I  should 
have  advised  to  preserve  it  for  its  good  qualities  in  sus 
taining  all  the  wholesome  sentiments  of  the  heart,  and  all 
the  advantageous  relationships  of  life— but  as  an  instru- 
ment to  judge  upon,  I  should  have  been  altogether  dumb 
in  its  defence.  But  to  his  immortal  praise,  and  our  un- 
speakable deliverance  from  threatening  judgment,  he  ad- 
ded to  this  constitution  a  second  part,  which  removes  this 
barrier,  impassable  by  human  reason,  and  lifts  us  into 
new  capacities  of  obedience.  This  second  part  of  his  con- 
stitution we  are  now  to  unfold. 

Here  we  have  to  introduce  an  idea  which  will  be  new, 
and  therefore  may  sound  strange  to  such  of  our  readers 
as  are  unacquainted  with  the  Gospel  of  Christ ;  but  we 
beg  of  them  not  to  break  off,  but  to  hear  us  to  an  end ; 
for  we  must  proceed  according  to  the  rule  we  laid  down 
for  the  conducting  of  our  argument,  gathering  the  mat- 
ters of  fact  out  of  the  revelation,  and  showing  that  the 
whole  is  conducive  to  every  good,  and  noble,  and  gainful 
end. 

Next  to  the  existence  of  God,  the  truth  most  frequen- 
tly revealed  in  Scripture,  is  that  Christ  is  a  Saviour  from 
sins.  Whether  you  take  the  prophets  who  spake  of  him 
before,  or  the  apostles  who  spake  of  him  after  his  coming, 
or  his  own  account  of  himself,  they  are  harmonious  upon 
this  point,  that  the  great  object  of  his  coming  was  to  save 
men  from  the  consequence  of  transgressions.  Isaiah  hath 
it  so  written  in  many  places,  "  All  we,  like  sheep,  have 
gone  astray,  and  the  Lord  hath  laid  upon  him  the  iniqui- 
ty of  us  all."  Jeremiah,  descibing  the  aera  of  his  com- 
ing, or,  as  he  calls  it,  of  the  New  Covenant,  puts  these 
words  into  the  mouth  of  God,  "  I  will  forgive  their  ini- 
quity, and  remember  their  sin  no  more."  So  also,  Ez- 
ekiel,  when  speaking  of  the  same  event.  Daniel  describes 
Messiah,  the  prince,  as  coming  to  "  finish  transgression. 


OF   JUDGMENT    TO    COME.  145 

and  to  make  an  end  of  sin,  and  to  make  reconciliation  for 
iniquity,  and  to  bring  in  an  everlasting  righteousness." 
So  also  it  is  written  in  Micah,  Zechariah,  and  Malachi. 
When  he  was  announced  by  the  angel  to  Joseph,  it  was 
in  these  words,  "  His  name  shall  be  called  Jesus,  for  he 
shall  save  his  people  from  their  sins."  At  his  birth,  the 
angels  rejoiced  over  him  as  a  Saviour.  Zacharias  sung 
of  him  as  a  Redeemer.  Simeon  hailed  him  as  "  Salva- 
tion arrived  to  all  people."  John  the  Baptist  announced 
him  as  "  The  Lamb  of  God,  which  taketh  away  the  sins 
of  the  world."  He  announced  himself  as  such  in  almost 
every  miracle,  saying,  -'thy  sins  be  forgiven  thee."  He 
put  his  miracles  forth  as  evidence  of  the  same,  "  That  ye 
may  know  the  Son  of  man  hath  power  to  forgive  sins."  The 
last  act  of  his  life  was  "  the  forgiveness  of  sins."  Peter 
first  preached  him  to  the  Jews  "  as  justifying  them  from 
all  things  from  which  they  could  not  be  justified  by  the 
law  of  Moses  ;"  to  the  Gentiles,  as  being  the  Son  of  God, 
"  through  faith,  in  whose  name  there  is  remission  of 
sins."  Paul  gave  no  other  name  to  the  jailor  of  Philippi 
for  forgiveness  of  sins,  but  Christ's,  and  declares  there 
is  no  other  given  under  heaven.  In  short,  it  is  in  all  their 
writings,  like  the  sun  in  the  firmament  of  heaven,  and 
how  men  can  miss  finding  it,  or  not  rejoice  over  it  when 
it  is  found,  is  a  miracle  of  blindness  and  want  of 
feeling,  to  be  accounted  for  only  by  their  being  shut  up 
in  some  of  those  mistakes  and  prejudices  about  the  nature 
of  law,  and  its  powers  of  yielding,  which  we  have  expos- 
ed  above. 

It  doth  appear,  therefore,  that  we  were  not  wrong  in 
our  argumentation,  and  that  mankind  are  to  a  man  brought, 
by  the  nature  of  God's  government,  into  that  dilemma, 
of  sinfulness  and  wrath  to  come,  out  of  which  we  found 
ourselves  unable  to  discover  a  release ;  that  Christ  hath 
brought  the  redemption  we  stood  in  need  of;  that  God 
hath  set  him  forth  to  be  a  propitiation  for  sins  that  are  past, 
and  that  he  can  now  be  just  and  the  justifier  of  him  that 

19 


14t)  OF   JUDGMENT    TO    C03IE. 

believeth  in  Jesus.  This  is*a  fact  of  revelation  not  less 
certain  than  the  fact  of  the  law  given  from  the  mount,  or 
the  fact  of  judgment  to  come,  concerning  which  we  ar- 
gue.     , 

By  many,  and  indeed  by  the  greater  number,  this 
liberty  of  forgiveness  through  Christ  is  thought  to  strike  a 
blow  at  the  whole  system  of  law  delineated  above,  and 
altogether  to  evcauate  the  use  of  it ;  and  it  must  be  allow- 
ed that  there  are  passages,  in  Paul's  writings,  which  be- 
ing taken  singly,  and  apart  from  the  context,  might  be 
forced  to  this  construction.  But  when  he  expi^essly  ar- 
gues out  the  questions,  '  is  the  law  against  the  promises 
of  God?'  'shall  we  sin  because  grace  hath  abounded?' 
without  having  any  thing  else  in  his  eye,  he  comes  to  the 
conclusion,  that  if  righteousness  could  have  come  by  the 
law,  Christ  would  not  have  died.  But  that  which  puts 
the  question  to  rest  is,  that  Christ  declares  of  himself 
that  he  came  not  to  abrogate  the  law,  but  to  fulfil  it  and 
make  it  honourable,  and  above  all,  that  the  Christian 
books  wherein  the  doctrine  of  forgiveness  through  Christ 
is  taught,  contain  throughout  in  every  page  a  moral  law, 
the  same  in  substance  with  that  delivered  from  the  mount, 
but  ramified  and  applied  to  every  individual  feeling  and 
action  which  can  occur.  There  is  no  intention,  therefore, 
that  the  one  should  undermine  or  annihilate  the  other,  but 
that  both  go  to  compose  the  constitution  under  which  we 
live.  What  remains,  therefore,  is,  that  we  engross  this 
new  idea  of  forgiveness  through  Christ  into  our  argument, 
and  see  how  it  affects  the  result. 

If  there  had  been  any  condition  attached  to  this  boon  of 
forgiveness,  wc  should  have  been  in  no  better  case  than 
before.  If  it  had  been  required  that,  anterior  to  any  hope 
of  pardon  for  past  offences,  we  should  be  so  far  advanced 
in  obedience  as  to  be  of  a  reputable  character  for  honesty, 
or  charity,  or  truth,  or  to  be  doing  our  best  to  attain  it : 
then,  verily,  things  would  have  been  marred  at  the  very 
commencement.     For  it  Avoukl  have  l7ecn  left  to  self  to 


QF   JUDGMENT    TO  COME.  14^ 

determine  the  measure  of  attainment  upon  which  we  could 
found  a  claim  to  the  benefit,  and  the  question  would  have 
been  perplexed  anew  with  that  uncertain  element  of  self, 
adjudication  which  we  have  already  shown  is  enough  to 
shake  the  stability  of  any  system.  Besides,  from  the  nature 
of  man  which  always  founds  a  claim  of  right  when  a  con- 
dition is  present,  it  would  have  soon  lost  the  character  of 
a  boon,  and  failed  to  make  the  impression  of  a  free  unmeri- 
ted gift.  But  above  all,  it  would  have  opened  the  door  to 
self-esteem  and  partiality,  and  every  kind  of  palliation,  to 
juggle  us  into  the  conceit  of  having  reached  the  mark  at 
which  all  was  safe.  And  being  persuaded  that  we  were 
there  arrived,  all  inducement  to  further  efforts  would  have 
been  taken  away  when  there  was  no  further  advantage  to 
be  gained. 

Fortunately,  however,  there  is  no  such  condition  attach- 
ed. Every  one,  however  enormous  his  sins,  is  invited 
without  money  and  without  price,  to  enter  under  this  con- 
stitution, of  which  the  very  title  is  redemption  or  salvation. 
Any  man  who  has  come  to  think  upon  his  transgressions, 
and  found  no  method  of  escaping  from  the  threatenings  of 
the  divine  law,  hath  here  a  city  of  refuge  to  flee  to.  Memo- 
ry is  not  hindered  from  mourning  over  the  past,  but  hope 
is  hindered  from  ever  despairing  of  the  future.  The  time 
which  might  have  been  consumed  in  repining  over  the  past 
not  to  be  reclaimed,  the  load  of  unatoned  guilt,  the  fearful 
looking  for  of  judgment  and  fiery  indignation,  the  strength 
of  body  and  of  mind  which  might  have  been  exhausted 
in  useless  penance,  are  all  annihilated  at  once  by  the  revela- 
tion of  forgiveness  through  Jesus  Christ :  and  we  are  left  free 
to  follow  the  new  course  under  the  full  force  of  the  new 
motives  which  may  be  impressed  on  us,  being  delivered 
not  only  from  the  impediments  arising  out  of  our  own 
heavy  conscience,  but  also  from  the  discouragements 
which  that  timorous  conscience  conjures  up  in  the  nature 
of  God.  While  yet  we  fear  him,  and  see  no  common 
ground  on  which  our  sinfulness  may  meet  with  his  purity 


14^  OV   JUDGMENT    TO    COMK. 

and  be  at  peace,  there  can  be  no  heart  in  us  to  draw  neai'. 
Nature  shrinks  and  shudders  at  his  inspection,  while  she 
sees  no  fair  way  to  his  favour.  Even  before  a  fellow  mor- 
tal of  great  attainments,  of  severe  justice,  and  of  nice 
power  to  sift  and  scrutinize  the  heart,  we  shrink  back 
abashed  if  we  are  conscious  of  crime,  and  fear  to  stand  the 
penetration  of  his  eye.  What  conscious  criminal  ever 
sought  the  judgment  seat,  or  thought  of  the  inflexible 
judge  but  with  a  shudder  that  they  were  to  meet  so  soon? 
Did  it  ever  happen  that  a  man  drowned  in  debt  could  be 
but  bowed  down  before  the  creditor  to  whom  he  owed  it 
all  ?  Nay,  truly,  the  consciousness  of  obligation  undis- 
charged, of  duty  unperformed,  of  offences  done  against 
any  one,  is  like  a  case  of  cold  steel  around  the  heart,  which 
will  neither  allow  it  to  glow  nor  expand.  But  if  the  un- 
satisfied, injured  party  should  in  mercy  and  pity  discharge 
the  debt  at  once,  then  gratitude,  admiration,  and  devo- 
tion come  to  take  the  place  of  overwhelming  anxiety  and 
fear.  The  heart  is  free  again,  and  overcharged  with  the 
materials  of  love  and  lasting  attachment — conscience  is  de- 
livered of  all  but  a  debt  of  love — the  breast  is  clear  ex- 
cept of  affection,  and  a  dedication  of  a  noble  kind  takes 
place  of  the  slavery  in  which  we  were  formerly  bound. 
There  ensues  all  the  difference  between  a  slave  and  a  free- 
man, added  to  all  the  difference  between  a  free-man  and  a 
devoted  friend.  Even  such  a  change,  no  less,  but  great- 
er far,  takes  place  upon  the  mind  which  hath  not  feigned 
a  God  from  its  own  imagination,  but  taken  him  as  re- 
vealed in  his  law,  when  it  comes  to  understand  that  through 
Jesus  Christ  all  is  wiped  into  oblivion,  that  it  is  free  to 
feel,  free  to  love  its  Maker,  the  same  as  if  it  had  grown  up 
in  filial  affection,  without  once  having  done  any  offence. 
No  sooner  is  the  mind  conscious  of  a  deliverance,  than 
it  seeks  to  know  through  whom  and  by  what  means  that 
deliverance  hath  been  brought  about.  This  leads  at  once 
to  the  knowledge  of  Jesus  Ciirist  our  Redeemer,  and  of 
the  price   which  he  hath  paid  for  our  redemption.     This 


OF   JUDGMENT    TO    COME.  i49 

is  a  new  stage  in  the  progress  at  which  there  commences 
a  series  of  thoughts,  whose  magnitude  and  mercy  sweep 
the  mind  alternately  with  wonder  and  affection  and  joy. 
The  fact  of  being  reduced  into  open,  free  favour  with  God, 
is  of  itself  a  good  beginning  to  any  intercourse  of  love  and 
confidence  that  is  to  be  joined  between  us.  It  clears  all 
the  barriers  away,  and  makes  us  free  to  commence  the 
course.  But  the  absence  of  impediment  is  one  thing,  the 
inspiration  of  heart  and  strength,  and  soul  and  might  is 
another  thing.  That  removal  of  despair  brought  the  soul 
as  it  were  to  the  break  of  day,  which  is  sweet  after  dark- 
est night,  but  much  light  of  day  is  needed,  and  much 
guardianship,  and  much  security  and  stedfastness,  that 
we  may  keep  in  the  narrow  way  which  leadeth  into  life. 
An  outfit  of  new  thoughts  and  feelings  is  necessary  to  that 
new  race  of  obedience  which  commences  the  moment  we 
perceive  a  way  opened  up  from  death  unto  life.  Of  this 
outfit  of  the  Spirit,  a  great  portion  is  derived  from  the 
knowledge  of  what  was  done  to  purchase  the  liberty  in 
which  we  stand.  The  fact  of  our  being  admissible  to 
God's  favour  at  any  season,  if  barely  told  as  a  naked  fact,  or 
contemplated  as  a  single  truth,  hath  little  affect  over  the 
heart,  compared  to  what  it  has  when  contemplated  in  the 
expansion  which  it  hath  in  the  Holy  Scriptures.  Now  as 
it  is  the  purport  of  this  discourse  to  lay  down  the  spiritual 
forces  under  which  the  Gospel  brings  the  Christian,  that 
it  may  be  seen  how  he  is  moved,  it  behoves  us  to  place 
this  doctrine  of  our  forgiveness,  not  only  in  the  light  of  a 
bare  fact,  as  we  have  done  above,  but  in  that  form  which 
it  occupies  in  the  revelation,  and  in  which  it  is  generally 
found  to  operate  upon  the  mind. 

When  we  turn  from  the  knowledge  of  our  deliverance, 
to  know  the  being  by  whom  and  the  way  by  which  we 
were  delivered,  we  learn  from  the  word  of  God  this  stu- 
pendous and  overawing  history  of  our  Saviour  and  our 
redemption.  In  one  place  it  is  written,  that  he  was  in 
the  form  of  God,  and  thought  it  not  robbery  '  to  be  equal 


150  OF   JUDGMENT    TO    COME. 

with  God ; '  and,  in  another  place,  '  that  he  was  the  bright- 
ness of  the  Father's  glory,  and  the  express  image  of  his 
person  and  by  the  word  of  his  power  that  all  things  are  up- 
holden;'  and  in  another  place,  '  He  is  the  image  of  the  in- 
visible  God,  the  first-born  of  every  creature,  for  by  him 
were  all  things  createu  that  are  in  heaven  and  that  are  in 
earth,  whether  they  be  thrones,  or  dominions,  or  princi- 
palities, or  powers ;  all  things  were  created  by  him  and 
for  him,  and  he  is  before  all  things,  and  by  him  all  things 
consist,'  Unto  this  same  great  and  glorious  being  God 
speaketh  in  this  wise,  *Thy  throne,  O  God,  is  for  ever 
and  ever,  a  sceptre  of  righteousness  is  the  sceptre  of  thy 
kingdom.  Thou  hast  loved  righteousness  and  hated  ini- 
quity, therefore  God,  even  thy  God,  hath  anointed  thee 
with  the  oil  of  gladness  above  thy  fellows.'  And  in  an- 
other place,  God  saith  unto  his  son,  *  Thou,  Lord,  in  the 
beginning  hast  laid  the  foundations  of  the  earth,  and  the 
heavens  are  the  work  of  thine  hands  ;  tliey  shall  perish, 
but  thou  remainest ;  they  shall  all  wax  old,  as  doth  a  gar- 
ment, but  thou  art  the  same,  and  thy  years  shall  not  fail.' 
Such  was  he  who  descended  into  this  sphere,  and  en- 
gaged with  all  its  troubles,  that  he  might  purchase  our 
redemption  from  the  curse  of  the  broken  law.  From 
everlasting  he  sat  upon  the  throne  of  Heaven,  and  with  a 
sceptre  of  righteousness  he  ruled  the  thrones,  and  powers, 
and  dominions  which  his  hand  had  formed,  and  which 
the  Word  of  his  power  upheld — deserving  and  receiving 
in  every  act  of  his  government  the  approbation  and  seal 
of  his  everlasting  Father.  There  he  sat,  rejoicing  in  the 
midst  of  the  harmony  which  he  educed,  and  receiving  the 
adorations  of  those  hosts  whose  hearts  he  filled  with  glad- 
ness, and  whose  tongues  he  touched  with  praise; — be- 
nignity, beneficence,  and  radiant  glory  flowing  ever  from 
l,iis  countenance,  inspiring  the  ardour  of  love  and  beget- 
ting the  fruits  of  righteousness  in  the  bosoms  of  the  crea- 
tures which  peopled  his  happy  universe.  Beholding  them 
all  and  blessing  them  all,  even  as  the  natural  sun  heholdeth 
and  blcsscth  the.  fruits  of  the  teeming  earth. 


OF,   JUDGMENT    TO    COME.  151 

Oh,  how  shall  I  speak  of  this  unutterable  glory,  who 
am  a  man  of  unclean  lips,  and  of  a  deceitful  and  defiled 
heart,  and  have  no  where  to  gather  illustration  save  this 
unhappy  and  unrighteous  world.  You  have  felt,  or  you 
have  seen,  the  wrapt  enjoyment  of  an  aged  sire,  making 
a  round  of  his  children  in  their  several  homes,  beholding 
them  blooming  and  rejoicing  in  the  favour  of  the  Lord, 
with  their  little  ones  encircling  them  like  the  shoots  of  the- 
tender  vine.  No  discords  to  heal,  no  sorrows  to  assuage, 
no  misfortunes  to  lament  in  all  that  have  sprung  of  his 
loins.  What  an  emotion  of  paternal  glory  and  pious 
thankfulness  fills  his  breast !  He  looks  round  upon  the 
numerous  and  happy  flock,  bone  of  his  bone,  and  flesh 
of  his  flesh,  and  the  tear  silently  fills  his  eye,  which  he 
lifts  to  heaven,  the  seat  of  God,  with  a  look  that  would 
say,  Thou  hast  dealt  bountifully  with  thy  servant,  now 
let  him  depart  in  peace.  One  such  sight  makes  a  parent 
forget  the  cares  and  labour  of  a  long  life,  one  such  emo- 
tion puts  to  flight  all  the  fears  and  forebodings  of  a  parent's 
heart,  his  soul  is  satisfied,  the  measure  of  his  joy  is  full. 
This  emotion  is  the  nearest  in  kind  that  we  can  think  of  to 
that  which  Christ  enjoyed  through  all  eternity,  in  behold- 
ing and  ministering  to  the  happiness  of  all  created  things. 
His  family,  his  innumerable  family,  were  full  of  satisfac- 
tion, and  full  of  thanksgiving  ;  they  dwelt  in  unity,  and 
the  pleasure  of  the  Lord  prospered  in  their  hand  ;  and  he 
sat  upon  his  throne  ;  the  centre  from  which  these  pulsa- 
tions of  bliss  circulated  to  the  end  and  limit  of  creation. 
Such  royal  beatitude,  such  infinite  solacement  of  nature, 
who  shall  express !  Not  man,  surely,  whose  mind  is 
acquainted  with  sorrow  like  a  sister,  whose  nature  is 
wrapt  around  the  place  of  suflfering,  and  whose  enjoyments 
pass  like  the  early  cloud  and  the  morning  dew. 

Then  who  shall  speak  of  the  internal  movements  of  a 
divine  mind,  which  were  enough  for  its  complete  beati- 
tude, through  those  mysterious  and  solitary  ages  before 
creation  had  a  birth.     And  who  shall  speak  of  those  com- 


1q2  of  judgment  to  come, 

munions  of  love  between  Father  and  Son,  which  of  ali 
that  he  had  foregone,  was  the  only  thing  Christ  longed 
for  when  on  earth,  and  which  it  was  his  strong  prayer,  his 
supreme  fehcity,  to  have  again  rejoined.  And  who 
shall  speak  of  the  delectation  which  he  took  with  his  seve- 
ral attributes,  whereof  wisdom  declareth  for  herself,  *  I 
was  by  him  as  one  brought  up  with  him,  and  I  was  daily 
his  delight,  rejoicing  always  before  him.'  And  who  shall 
speak  of  the  Son  going  forth,  clothed  with  the  plenitude 
of  his  Father's  power,  to  create  new  worlds  in  the  depth 
of  space,  out  of  nothing  to  bring  the  waste  and  chaotic 
deep,  and  out  of  wildest  chaos  to  order  the  teeming  womb 
of  nature  ;  to  diffuse  his  spirit  over  things  that  lately  were 
not,  and  create  millions  of  happy  beings,  brightening 
with  his  image,  and  strong  to  perform  the  good  pleura 
of  his  will. 

If  there  was  such  a  joyful  occasion  when  this  earth  was 
made,  such  a  series  of  divine  operations,  such  appoint- 
ments to  each  creature  of  his  element  and  his  end,  and 
the  boundary  of  his  habitation,  such  a  glad  survey  of  the 
finished  whole,  and  such  a  holy  rest ;  as  if  the  Creator 
had  a  new  delight  and  a  perceptible  increase  of  joy  from 
silently  surveying  his  handy-work  :  and  if  there  was  such 
a  merry-making  over  its  completion,  that,  to  welcome 
their  youngest  sister  into  being,  the  morning  stars  sang 
together,  and  the  Sons  of  God  shouted  for  joy.  Who 
then  shall  tell  of  the  successive  expeditions  of  the  Son  of 
God,  to  create  these  resplendent  worlds  which  occupy 
the  spacious  universe?  Who  shall  unfold  the  annals  of 
creation,  and  narrate  the  generations  of  the  heavens,  and 
tell  how  oft  in  the  lapse  of  eternity,  he  took  this  divine 
'recreation  of  bringing  worlds  into  being,  and  this  divine 
ccstacy  of  surveying  them  when  complete ;  and  this  di- 
vine reward  of  hearing  all  the  elder  children  of  his  power 
pouring  forth  hallelujahs  of  praise  and  admiration  over  the 
work  which  his  hand  had  made. 

Yet  such   supreme  honours  did  he  forego,  and  such 


OF    JUDGMENT    TO    COaiE.  153 

divine  occupations  did  he  suspend  out  of  a  tender  interest 
in  the  fallen  children  of  men — wherefore  he  took  for  us 
such  a  lasting  love,  passeth  our  knowledge ;  but  certain 
it  is  he  counted  it  more  noble  to  save  the  souls  of  perish- 
ing sinners,  than  to  govern  the  infinite  myriads  of  the 
unfallen.  There  was  something  in  mercy  which  tasted 
sweeter  to  his  mind  than  the  adoration  of  heaven,  or  the 
perfection  of  bliss — there  was  something  in  recovering 
one  lost,  and  rejoicing  over  it  when  found,  more  in  uni- 
son with  his  nature,  than  in  ninety  and  nine  who  had 
never  strayed.  It  cost  him  more  thought  to  see  one  cor- 
ner of  his  creation  vexed  with  sin  and  suffering,  than  to 
cast  his  eye  complaisantly  over  the  spaces  which  were 
abiding  spotless  and  blessed.  While  there  was  a  resource 
left,  a  plan  possible,  cost  what  it  would,  he  felt  within 
his  paternal  soul  that  it  must  be  adventured  for  these  poor 
cast-away  enslaved  creatures.  Low  as  they  were  sunk — 
Satan's  willing  thralls — the  pariars  of  creation,  there  still 
lay  within  their  bosom,  a  spark  which  might  be  rekindled 
and  set  on  flame  by  divine  operation  and  care.  This 
was  enough — that  it  was  practicable  to  redeem  and  save 
— that  they  could  be  delivered  out  of  the  hands  of  the 
avenger,  and  brought  home  to  the  paradise  of  God. 

He  cared  not  that  he  must  for  a  season  abdicate  the 
throne,  and  resign  the  government  of  the  universe — he 
cared  not  that  he  must  wrap  up  his  conditions  within  the 
bounded  sphere  of  a  creature — he  cared  not  that  man's 
puny  strength  must  be  his  measure,  and  man's  penetrable 
and  suft'ering  frame  the  content  of  his  being — that  his 
spirit,  too,  must  take  on  human  affections,  and  his  body 
be  afflicted  with  human  wants — and  he  cared  not  that  hell 
and  hell's  sovereign  should  be  loosed  against  him,  and 
those  of  his  own  household  become  traitors — those  he 
died  for,  his  executioners — death  his  portion,  and  the 
grave  his  abode.  Nor  did  he  care  that,  during  the  hot- 
test  of  this  fiery  trial,  his  Father  should  cloud  his  face 
and  withdraw  his  countenance,  and  leave  him  to  tread 

20 


]54  OF   JUDGMENT    TO    COME' 

the  wine  press  of  sorrow  alone,  and  roll  his  garment  in 
his  blood — Oh !  what  is  this  we  speak  of,  can  it  be  that 
the  Creator  should  become  a  creature,  dwelling  upon  the 
ungrateful  earth  he  made,  in  want  of  a  morsel  of  its  bread 
and  a  cup  of  its  water  to  satisfy  his  hunger  and  his  thirst, 
calling  upon  the  creatures  he  formed  and  fed  for  their 
charity,  for  their  pity,  for  their  justice,  and  denied  by 
the  unnatural  children  whom  he  formed. 

There  was  one  attribute  of  the  divinity  which  he  would 
not  lay  aside  when  he  laid  aside  the  rest — he  would  not 
part  with  his  mercy,  and  with  so  much  of  his  power  as 
was  needed  to  satisfy  his  mercy.  The  power  that  could 
have  humbled  his  foes  he  forewent,  the  power  that  could 
have  revenged  his  wrongs,  that  could  have  nourished  his 
famished  body,  and  canopied  his  naked  head,  and  shield- 
ed his  unhoused  person ;  all  that  could  have  ministered 
triumph  or  solacement  to  his  sufferings  he  forewent;  but 
that  Almighty  power  which  might  heal  sickness  and  chase 
sorrow,  and  put  to  right  disabled  frames,  and  draw  back 
blooming  health  and  warm  gushing  life  to  their  withered 
abode,  and  cheat  the  grave  and  the  wrathful  elements  of 
their  prey.  All  this  power  he  gave  not  up,  but  brought 
it  with  him  to  the  earth  which  called  upon  it  so  largely, 
and  requited  it  so  ill.  But  saving  so  much  power  as 
might  be  of  comfort  to  the  poor  creatures  he  went  out  to 
redeem,  he  stripped  himself  of  all  besides,  and  did  come 
not  only  within  the  narrow  conditions  of  manhood,  pass- 
ing through  the  nobler  nature  of  angles,  but  into  man- 
hood's most  mean  and  melancholy  conditions,  not  suf- 
fered to  see  the  light  in  a  human  habitation ;  no  sooner 
born  than  sought  after  by  the  hunters  of  blood ,  borne 
over  sandy  deserts  into  a  foreign  land;  bred  at  an  obscure 
laborious  calling,  in  a  town  proverbial  for  wickedness, 
in  a  region  despised  as  outlandish.  When  entered  on  his 
office  of  salvation,  a  waylaid  wanderer,  a  houseless,  home- 
less man,  watched  evermore  by  a  host  of  spies  and  in- 
formers, and  carrying  in  the  bosom  of  his  confidence  a 


OF   JUUOMESr    TO    C'©Mi:.  15o 

venal  traitor.  Buffeted,  spit  on,  crowned  with  thorns, 
basely  betrayed,  his  blood  sold  for  money,  justice,  the 
common  right  of  man,  refused  him;  nay,  against  the 
voice  and  in  the  sacred  face  of  justice,  sacrificed  and  cru- 
cified on  that  tree  where  a  murderer  should  have  hung, 
from  which  a  seditious  murderer  was  released,  to  make 
room  for  the  Son  of  God.  Oh  heavens !  oh  earth !  oh 
sacred  j  ustice !  oh  power  supreme !  where  slept  ye  when 
such  indignity  was  offered  to  your  Prince;  ye  slept  not, 
but  ye  murmured  forth  your  indignation  in  thunder,  and 
ye  frowned  darkness  upon  the  face  of  day,  and  ye  heaved 
forth  from  the  secret  place  the  ghastly  bodies  of  the  dead 
to  affright  the  living;  ye  slept  not,  and  would  have  arisen 
in  your  sovereign  might  to  defend  your  Prince  from  mur- 
derous hands ;  but  the  voice  of  your  Prince  had  bound 
you,  bound  you  to  look  on  and  intermeddle  not — to  look 
upon  the  darkest,  foulest  scene,  wherewith  the  annals  of 
time  are  defaced,  and  the  reputation  of  the  earth  defamed. 
Such  is  the  brief  history  of  that  greatest  act  of  love 
wherewith  the  world  of  men  or  angels  is  acquainted.  This 
is  the  burden  of  prophets,  and  evangelists,  and  apostles — 
the  end  and  meaning  of  types,  and  ceremonies,  and  sacri- 
fices— the  foundation  of  a  thousand  ai'guments,  and  the 
subject  of  a  thousand  warm  emotions  throughout  the 
scriptures,  every  one  of  which,  as  they  occur,  elevates  the 
mmd  to  the  divine  contemplation,  and  brings  with  it  ad- 
miration, affection,  and  joy.  We  cannot  afford  in  this  ali- 
gnment to  be  discursive,  otherv^ise  we  should  show  in 
what  a  variety  of  ways  the  above  most  wonderful  dispen- 
sation of  grace  is  fitted  to  affect  the  mind  into  which  it  is 
received  as  the  great  end  of  all  God's  revelations.  It  can 
no  longer  have  any  doubt  upon  the  tender  affections  of  God 
towards  the  sons  of  men,  for  whose  sake  he  hath  given 
up  his  only  begotten  and  well-beloved  son.  But  besides 
drawing  out  our  affection  to  God,  it  rivets  them  upon  one 
hitherto  unknown,  Jesus  Christ  the  son  of  God,  who  un- 
derwent such  humiliation,  and  poverty,  and  affliction,  on 


i^jii  <»1     JL'DUMEM    TO  COMK. 

our  account,  and  healed  the  division  there  was  between  us 
and  God.  Whether  that  division  arose  from  positive 
wrath  on  the  side  of  God,  it  boots  not  to  inquire,  seeing 
that  it  did  exist  and  doth  exist — there  being  to  this  day- 
no  affection  of  heart,  nor  intercourse  of  thought,  nor  af- 
finity of  happy  nature,  between  a  human  soul  and  its 
Maker,  until  joined  through  this  intermedium  of  Christ 
crucified.  Our  attention  being  once  fairly  turned  upon 
Christ  by  the  interest  he  hath  taken  in  our  recovery,  a 
number  of  effects  are  produced,  which  go  to  influence  the 
future  conduct  of  every  one  who  believeih  the  above, 
which  we  are  sure  is  the  unvarnished  account  of  scripture. 
Not  to  repeat  the  effect  produced  by  the  cancelling  of  the 
guilt  already  contracted,  and  the  revival  of  hope  from  its 
abject  condition  of  despair,  which  doth  as  it  were  clear 
the  road  and  cheer  the  spirit  for  the  future  action,  but  doth 
not  furnish  the  instrument  and  strength  for  the  action,  we 
remark, 

First,  That  Christ  having  kept  the  law  of  God  without 
spot  or  blemish,  his  life  stands  instead  of  the  law.  He  is 
the  personification  of  the  law,  which  we  can  now  peruse 
not  in  words,  but  in  a  living  example.  This  is  a  mighty 
advantage  to  the  successful  keeping  of  it,  and  were  there 
nothing  else,  would  secure  a  much  more  perfect  perform- 
ance than  when  it  had  its  exposition  in  bare  language  alone. 
For  looking  upon  the  law  itself,  our  eye  is  set  upon  an 
object  which,  though  holy  and  pure,  is  cold,  hopeless, 
and  cheerless  ;  but  looking  upon  Christ's  exemplification 
of  the  law,  our  eye  is  set  upon  an  object  warm  with  life, 
friendly,  affectionate,  and  dear  to  every  feeling  of  the 
heart.  We  have  to  deal  no  longer  with  written  letters, 
construed  into  mental  conceptions,  abstract  and  formless, 
but  with  a  fellow  mortal,  touched  with  the  feeling  of  our 
infirmities,  and  smarting  at  every  pore  for  his  love  of  us, 
yet  holding  his  obedience  steadfast  unto  the  end.  Not 
that  the  Gospel,  of  which  Christ  is  the  model,  drops  one 
tittle  of  the  law,  but  embosoms  it  in  graceful  and  gainly 


UF   JU])GMf:NT    TO    COME.  157 

attractions,  and  induces  upon  it  all  that  persuades,  and 
wins,  and  keeps  steadfast,  and  translates  it  out  of  language 
intelligible  to  the  heart  of  an  unfallen  creature,  into  lan- 
guage intelligible  to  the  heart  of  a  creature  fallen.  For  I 
believe  that  if  man  had  stood  fast  in  his  integrity,  this 
law,  which  now  seems  so  stern,  would  have  felt  merciful, 
and  kind,  and  good,  as  well  as  just.  For  peace  is  sweet, 
and  chastity  is  good,  and  forgiveness  is  kind,  and  truth- 
fulness is  the  very  bond  of  confidence  and  love.  These 
requirements  are  in  themselves  as  much  of  the  essence  of 
mercy  as  is  the  gospel ;  and  it  is  only  our  imperfection 
which  makes  them  seem  otherwise,  they  go  not  with  the 
grain,  and  therefore  we  wince.  The  law  is  a  gracious 
object  to  an  unfallen  creature,  for  abstract  unprejudiced 
reason  to  love  and  admire,  but  the  moment  that  reason 
mingles  with  flesh  and  blood,  it  is  invaded  and  overcome 
by  a  thousand  sympathies  and  antipathies,  over  which  rea- 
son hath  but  a  slender  controul.  Now  the  Gospel  catch- 
es at  these  very  sympathies,  and  antipathies  of  flesh  and 
blood,  by  investing  the  law  in  Christ's  person  with  life, 
colour,  beauty,  and  every  attraction,  from  an  idea  making 
it  a  living,  loving  thing,  taking  it  and  dressing  it  so  as  to 
be  gainly  and  winning  to  the  heart.  The  law  is  the  Gos- 
pel to  the  unfallen,  the  Gospel  is  the  law  to  the  fallen. 
The  law  is  God  manifest  in  words,  the  Gospel  is  God 
manifest  in  flesh.  Around  the  purity  of  the  law,  Christ 
has  arrayed  every  thing  which,  not  being  vicious,  is  plea- 
sant to  the  heart  of  man,  bearing  in  his  hand  every  prize 
which,  not  being  vain,  can  inflame  the  ambition  of  man, 
speaking  from  his  mouth  every  word  which,  not  being 
flattery,  can  soothe  and  exhilarate  and  enoble  the  breast  of 
man,  enduring  for  our  sake  every  suffering  which  can 
make  the  suff'erer  great.  In  the  genius  of  the  Gospel  come 
purity,  and  loveliness,  and  benevolence,  and  hope, 
and  prosperity,  with  the  whole  constellation  of  ad- 
vantageous and  attractive  things  ;  whereas,  in  the  genius 
of  the  law,  purity  stood  with  stern  brow,  frowning  terror, 


158  OF   JUDGMENT    TO   C03IE. 

deaf  to  mercy  and  impervious  to  hope,  while  a  thousand 
remorseless  shapes  circled  around  his  head,  and  a  sword  of 
judgment  in  his  right  hand,  like  the  seraph's  turned  and 
flamed  towards  every  thing  that  liveth. 

Besides  this  new  attractiveness  which  he  hath  shed  over 
the  law,  Christ  the  Saviour  draws  upon  himself  the  ad- 
miration and  devotion  of  every  one  who  receives  the  re- 
port of  his  salvation  ;  and  a  personal  feeling  of  attachment 
is  begotten,  which  works  with  the  utmost  power  upon 
every  noble  and  generous  faculty  of  nature.  There  is 
hardly  one  aspect  of  his  character,  or  one  view  of  his  un- 
dertaking which  doth  not  move  the  heart.  Man  is  a  crea- 
ture who  admires  generosity  ;  here  it  is  beyond  dimen- 
sion : — who  loves  mercy  ;  here  it  is  interfering  for  a  world 
and  saving  a  thousand  generations  : — who  shouts  applause 
when  a  sovereign  condescends  by  personal  kindness  to 
bless  a  mean  and  menial  subject;  here  is  the  Creator  and 
ruler  of  heaven  and  earth  serving  and  redeeming  the  most 
worthless  creatures  of  his  hand.  Man  is  a  creature  who 
feels  for  favours,  conferred  upon  himself,  and  glows  to 
requite  his  benefactor  :  here  is  the  interrupted  favour  of 
God  restored,  and  the  inaccessible  fortune  of  heaven 
brought  within  its  reach.  Man  is  a  creature  who  sym- 
pathizes in  his  own  welfare,  and  longs  after  his  own  glory 
with  a  restless  ambition ;  here  is  one  delivering  him  from 
the  odious  captivity  of  sin,  and  opening  up  to  him  the 
gates  of  glory  and  immortality  and  life. 

But  away  from  personal  advantage  there  are  attributes 
about  Christ  which  draw  the  human  soul  after  him  as  an 
object  of  disinterested  admiration.  Man  is  a  creature 
who  prizeth  steadfast  truth  ;  here  it  is  that  never  blanched 
in  the  utmost  trial :  who  thirst  for  wisdom  ;  here  is  the 
full  ocean  of  it :  who  standeth  in  awe  before  power,  and 
blesseth  it  wlicn  mercifully  expended  ;  here  it  is  in  quan- 
tity unlimited,  never  put  forth  save  to  compose  the  stor- 
my elements,  and  heal  the  diseased  body,  and  soothe  the 
troubled  mind,  and  deliver  victims  from  death   and  the 


OF    JUDGMENT    TO    tOMt>  159 

grave  and  black  corruption,  their  unsatisfied  daughter. 
Man  is  a  creature  who  cannot  help  loving  a  fellow-man 
who  is  of  good  and  gracious  qualities  ;  here  is  one  gentle 
in  his  manners,  sweet  in  his  temper,  tender  of  heart,  all- 
bountiful  of  disposition.  Man  is  a  creature  that  looks  up 
to,  and  reposeth  on  one  who  is  of  great  influence  and  of  a 
commanding  nature,  provided  he  be  also  of  a  merciful 
turn  ;  here  is  one  in  whose  authoratative  presence  no  cru- 
el nor  deceitful  man  could  appear,  yet  towards  the  good 
gentle  as  a  lamb,  to  the  needy  a  physician  of  soul  and 
body,  recovering,  comforting  and  restoring  all  who  be- 
sought his  aid. 

And  to  cast  over  these  manifold  attractions  the  certain- 
ty and  duration  of  celestial  natures,  he  is  God  over  all, 
the  Almighty,  who  was,  and  is,  and  is  to  come;  who 
was  to  that  spot  of  earth  were  he  dwelt  a  guardian  geni- 
us, a  second  angel  of  Providence ; — the  former  angel  of 
Providence  blessing  and  afflicting,  bowing  down  and 
raising  up  as  he  is  wont,  this  second  ,angel  of  Providence 
always  coming  after,  to  heal,  and  comfort,  and  restore. 
And  so  considerate  was  he,  that  he  left  in  heaven  every 
attribute  of  the  deity  which  is  terrible  and  unapproacha- 
ble, and  upon  which  unfallen  spirits  alone  can  look  with- 
out fear  and  trembling ;  bringing  with  him  to  the  earth 
only  those  attributes  of  the  divinity  Avhich  might  comfort 
our  abode,  purchase  our  salvation,  and  win  our  admira- 
tion, without  losing  of  our  affection  and  trust.  And  what 
more  can  be  said  than  that  as  a  friend,  a  brother,  a  teach- 
er, a  Saviour,  a  divine  protector,  he  hath  combined  in 
his  character,  and  manifested  in  his  life,  every  thing  which 
can  endear  him  to  the  soul  of  man. 

I  may  conclude,  therefore,  that  the  whole  soul  which 
cometh  to  Christ  is  captivated  with  his  image,  and  by 
constraining  love  brought  under  his  influence ;  and  that 
a  foundation  is  laid  for  union  and  fellowship  of  nature : 
which  attachment  to  the  person  of  Christ  and  adoption  of 
his  graces  are  identical  with  the  obedience  of  the  law,  seje- 


160  OF   JUDGMENT    TO    COME. 

ing  he  is  the  personification  of  the  law ;  and  the  breadth 
of  this  obedience  is  commensurate  with  the  breadth  of  the 
attachment  which  we  have  seen  in  no  less  than  the  whole 
capacity  of  man. — Let  this  suffice  for  the  commencement 
of  the  new  obedience  springing  from  the  knowledge  of 
Christ,  and  him  crucified. 

Now  for  the  continuance  and  perpetuity  of  the  same, 
there  is  a  provision  no  less  abundant  than  that  which  hath 
been  set  forth  for  its  commencement  in  the  cancelling  of 
past  prohibitions  and  the  overcoming  of  present  disincli- 
nations. This  consists  generally  in  the  assurance  of  Christ 
and  the  Father,  that  their  Hpirit  shall  supply  our  want  of 
energy  and  power;  that,  if  we  walk  by  divine  rule,  we 
may  go  on  without  fear  of  failure,  and  shall  grow  in  holi- 
ness as  the  morning  light  shineth  more  and  more  unto  the 
perfect  day.  He  sets  before  his  converts  that  weight  of 
advantage  which  will  accrue  from  perseverance,  and  that 
redoubled  crime  and  punishment  which  Avill  come  upon 
them  if  they  fall  away.  He  possesses  them  with  new 
knowledge  of  God,  (which  we  shall  forthwith  unfold  a 
little,)  and  new  sentiments  towards  their  fellow-men;  so 
that  the  whole  strain  of  their  feelings,  human  and  divine, 
becomes  amended.  He  assures  them  of  divine  grace  to 
be  made  sufficient  for  them,  and  divine  strength  to  be 
made  perfect  in  their  weakness.  For  every  difficulty  he 
gi'veth  a  counsel,  and  for  every  emergency  a  promise  of 
deliverance,  and  for  every  trial  a  way  of  escape.  He 
swears  by  his  faithfulness  that  he  never  will  desert  them 
— that  he  watcheth  over  them  as  a  shepherd  watcheth  over 
his  sheep — that,  as  he  died  for  them,  as  he  liveth  for  them 
— as  he  justified  them  by  his  death,  he  shall  save  them  by 
his  life — and  that  he  ever  liveth  to  make  intercession  for 
them  at  the  throne  of  God. 

These  assurances  of  God's  establishing  Spirit  are  to 
the  future  what  the  assurances  of  his  forgiveness  are  to 
the  past.  They  array  upon  our  side  all  the  confidence 
in  God  and  Christ,  which  have  been  awakened  by  the 


gF   JUDGMENT    TO    COME.  liSX 

truths  pictured  above.     We  seem  to  carry  in  our  bosom 
a  heavenly  charm,  by  v^^hich  we  shall  be  more  than  con- 
querors over  all  our  enemies.     For  if  God  be  for  us,  who 
can  be  against  us  ?     It  is   Christ  that  justifieth  ;  who  is 
he  that  condemneth  ?     So  that  besides  knocking  off  the 
fetters  which  bound  conscience  to  the  memory  of  the 
past,  and  awakening  us  from  sleep  with  the  voice  of  many 
affections,  he  openeth  into  the  future  a  fine  cheerful  pros- 
pect of  increasing  activity  and  enlarging  joy.     The  soul 
is  comforted  on  each  of  the  three  sides  on  which  she  touch- 
eth  the  existing  world,  the  past,  the  present,  and  the  fu- 
ture.    She  is  left  at  ease  from  chiding  memory  and  bit- 
ing remorse,  the  unpaid  accounts  of  former  years  being 
discharged ;  and  no  distress  nor  execution  awaiteth  her 
in  the  future,  to  scare  her  from  that  quarter  of  thought. 
She  can  ruminate  over  the  past,  to  learn  lessons  of  her 
own  infirmities  and  her  Maker's  mercy  ;  over  the  futures 
she  can  range,  in  the  anticipation  of  progressive  purity 
and  blessedness.     The  whole  aspect  and  economy  of  time 
Cometh  to  be  changed.     The  past  which  upbraideth,  and 
the  future  which  threatened,  drove  her  with  desperation 
to  seize  the  present,  and  empty  its  cupful  of  enjoyments, 
come  what  might.     Now  the  past,  which  instructeth  her 
musings,  and  the  future,  which  feedeth  her  joyful  hopes, 
"wean  the  soul  from  the  present,  which  was  wont  to  absorb 
her  wholly,  and  she  is  enabled  to  deal  fairly  by  the  three 
provinces  of  time.     The  fierceness  of  passion  and  plea- 
sure craving  for  instant  possession,  ceaseth  to  scorch  up 
the  faculties  of  thought  and  purpose.     Coolness  of  reflec- 
tion, calmness  of  purpose,  and  patience  of  hope,  cast 
their  mild  light  in  upon  the  soul,  like  the  beams  of  the 
morning  through  our  casement,  rousing   us  from  the 
lethargy  of  further  indulgence,  and  guiding  forth  our 
footsteps  to  the  healthful  labours  of  life. 

No  sooner  doth  the  soul,  thus  unbound  and  awakened 
and  encouraged  forth,  adventure  upon  the  keeping  of  the 
divine  cammandments,  than  she  gathers^  from  the  reveaU 

21 


162  OF   JUDGMKNT    TO    C031E. 

cd  word  of  God,  a  world  of  new  knowledge,  of  which 
heretofore,  in  all  her  travellings  with  the  works  of  the 
wise  and  learned,  she  had  discovered  nothing.  The  caus- 
es and  intentions  of  creation,  the  mysteries  of  providence 
— upon  which  philosophy  can  cast  so  little  light — are 
opened  up,  and  she  is  brought  into  the  secrets  of  the 
Most  High.  Her  own  fallen  nature  is  disclosed  to  her ; 
a  great  and  glorious  restoration  is  made  known ;  and, 
whereas  she  formerly  beheld  in  her  own  constitution  an 
inscrutable  mystery,  and  felt  a  constant  warfare  within, 
she  is  now  taught  what  she  was  at  first  and  what  hath 
brought  on  her  present  degradation,  how  she  may  have 
peace,  and  by  what  means  she  may  ascend  unto  a  place 
as  high,  if  not  higher,  than  that  from  which  she  hath  fal- 
len. 

She  cometh  to  know,  that  this  God,  whom  she  flincied 
hidden  in  secrecy,  sits  displayed  on  every  visible  object ; 
that  this  God,  whom  she  hath  placed  remote  from  her  con- 
cerns, is  full  of  carefulness  over  her  welfare,  and  of  prom- 
ise for  every  want  and  enjoyment  of  her  being.  That  he 
hath  made  a  promise  for  the  bread  which  we  eat,  and  for 
the  raiment  wherewith  we  are  clothed  ;  for  the  rain  which 
watereth  the  earth,  and  for  the  dew  which  maketli  the 
outgoings  of  the  evening  and  the  morning  to  rejoice  ;  that 
this  bow  in  the  heavens  is  a  promise  of  seed-time  and  har- 
vest to  endure  for  the  nourishment  of  every  thing  that 
lives  ;  that  he  holdeth  the  gifts  of  knowledge,  and  under- 
standing, and  a  sound  mind  in  his  hand,  and  serveth  them 
out  to  Then  ;  that  power  also  is  his,  and  length  of  days, 
-iind  riches,  and  honour.  All  these  regions,  which  afore- 
time floated  in  our  mind  as  the  domain  of  fickle  fortunes, 
or  were  given  into  the  hands  of  a  fixed  fiite,  or  made  de- 
pendant on  the  agency  and  freewill  of  man,  turn  out,  up- 
on knowing  the  promises  of  God,  to  be  administrations 
of  his  bounty  for  sustaining  the  world,  and  comforting 
its  afflicted  state ; — remnants  of  his  creation-gifts,  which 
he  did  not  remove  at  the  great  forfeiture  of  all  our  estate, 


OF   JUDGMENT    TO    COMt:;  Kji^ 

but  secured  for  ever^  as  divine  attachments,  to  hold  us 
to  himself,  against  the  great  current  of  sin  which  drift- 
eth  all  things  into  the  cold  and  frozen  regions  where  God 
is  forgotten  and  unknown.  Thus  fortune,  and  fate,  and 
human  power,  and  every  adventure  and  change  in  human 
life  become  hung  and  suspended  from  the  throne  of  God, 
so  soon  as  we  comprehend  the  revelations  of  the  Almigh- 
ty's purposes.  The  atheism  of  human  thought,  and  the 
godlessness  of  human  action,  pass  away,  and  in  their 
stead  come  a  knowledge  of  the  divine  nature,  and  a  con- 
fidence in  the  divine  promises.  The  blankness  and  black- 
ness of  the  future,  become  enlivened  with  holy  light. 
Footing  is  found  for  the  bright  daughters  of  hope  to  clear 
the  way,  that  warm  wishes  and  constant  purposes  may 
follow  after ;  and  into  real  existence  cometh  the  fancj^  of 
the  poet : — 

Hope  springs  eternal  In  the  human  breast, 
Man  never  is,  but  always  to  be  blest. 

Having,  tlius  gathered,  by  perusal  of  God's  revelations, 
how  much,  in  the  past  times,  when  we  did  not  acknowl- 
edge him,  he  was  working  out  the  health  and  happiness 
of  our  life,  how  the  sun  did  rise  and  the  rain  descend  upon 
our  fields,  all  the  same  as  upon  the  fields  of  the  righteous 
and  devout,  we  become  wonder-struck  with  a  sense  of  his 
forgiveness,  and  his  good- will  to  the  worst  of  men.  We 
say,  what  could  induce  him  to  feel,  and  clothe,  and  com- 
fort us,  who  were  shutting  our  ears  to  the  knowledge,  and 
steeling  our  hearts  to  the  feeling,  of  his  goodness,  and 
counter- working  all  his  gracious  designs!  why  did  he  not 
contract  his  bounty,  or  send  the  stream  of  it  another  way ! 
We  deserved  nothing,  we  returned  him  nothing ;  surely 
his  loving  kindness  hath  been  great,  and  his  forbearance 
unspeakable,  while  we  followed  false  and  fabulous  imagi- 
nations :  how  much  more  kindly  loving,  and  how  much 
more  forbearing  will  he  now  be,  when  we  give  ourselves 


164  OP   JUDGMENT    TO    COMt. 

to  search  out  his  revealed  purposes,  and  to  walk  in  all  his 
Statutes  and  commandments  blameless  ! 

Thus  the  soul,  when  she  betaketh  herself  to  consult  the 
councils  of  the  Lord,  cometh  to  love  him  at  every  new 
step  of  discovery,  and  to  admire  his  mercy  and  forgive- 
ness and  most  disinterested  goodness  towards  her,  while 
she  lay  enveloped  in  a  darkness  of  her  own  making.  How 
much  more  doth  she  admire  and  magnify  his  name,  when, 
besides  recovering  the  two  lost  provinces  of  creation  and 
providence,  she  comes  to  know  the  two  new  provinces  of 
grace  and  glory,  prepared  for  her,  and  for  all  who  walk  in 
the  ways  of  holiness. 

Then  she  beginneth  to  burst  the  shell  of  her  former 
darkness,  and  to  open  her  eyes  on  light ;  her  callow  na- 
kedness, sprouteth  with  a  divine  plumage  ;  she  spreadeth 
her  wings  and  ariseth  to  heaven,  and  floateth  over  the 
oceans  of  eternity  ;  she  soareth  like  the  eagle,  and  looketh 
steadily  into  the  face  of  God ;  she  feeleth  for  the  divine 
Spirit  within  her,  and  setteth  her  heart  upon  all  excellen- 
cy. She  glorieth  evermore  in  the  predictions  and  promi- 
ses of  God  to  put  her  corruption  to  death,  and  reconcile 
her  unto  herself,  to  write  holiness  upon  all  her  members, 
and  holiness  upon  her  inward  parts,  to  strike  fruits  of 
righteousness  in  her  barren  bosom,  to  take  away  her  hard 
and  stony  heart,  and  give  her  a  heart  of  flesh,  upon  the 
tablets  whereof  to  write  his  laws,  that  it  may  become  a 
temple  for  his  Holy  Spirit  to  dwell  in ;  to  hide  all  her  trans- 
gressions, and  cover  all  her  sins,  and  give  her  rest  from 
a  clamorous  conscience  and  accursed  fears,  that  she  may 
have  peace,  and  be  refreshed  with  the  full  river  of  joy, 
which  makcth  glad  the  city  of  God.  She  comprehendeth 
the  fullness  of  his  grace,  she  bindeth  herself  to  holiness 
with  cords  of  the  strongest  love,  and  rejoiceth  in  her  God 
as  all  her  salvation,  and  all  her  joy. 

Then  cometh  into  view  the  end  and  consummation  of  his 
love ;  the  fullness  of  future  glory,  worthy,  and  alone 
worthy,  to  follow  such  a  procession  of  creation,  and  provi- 


Ob    JUDGJIENT    TQ    COME.  105 

dence,  and  grace,  the  three  visible  kingdoms  of  the  Al- 
mighiy 's  bounty.    The  promises  which  fetch  this  out  from 
the  hidden  place  beyond  the  limits  of  time  and  visible 
things,  are  the  brightest  of  all  the  rest.     This  body — the 
seed-bed  of  pains  and  diseases,  the  nurse  of  appetites  and 
passions  strong — shall  be  renovated  most  glorious  to  be- 
hold, most  durable,  most  sweetly  compacted,  and  yiel- 
ding most  exquisite  sensations  of  bliss.     This  society,  so 
ripe  with  deceivers,  betrayers,  slanderers,  and  workers  of 
mischief,  shall  be  winnowed  of  all  its  chaff,  and  constitu- 
ted anew  under  God's  own  government,  where  shall  be 
conjoined  such  intimacies  and  loving  unions,  as  shall  put 
to  the  blush  friendship,  and  love,  and  brotherhood,  and 
every  terrestrial  affinity.     And  the  soul,  which  here  doth 
peep  and  feel  about  the  surface  of  things,  shall  dive  then 
into  all  mysteries  of  knowledge.     Intuition  shall  see  far 
and  near  the  essences  of  all  created  things.     And  all  intelli- 
gence shall  fan  flames  of  benevolence,  and  feed  eternal 
purposes  of  well-doing  to  every  creature  within  our  reach. 
All  heaven  shall  smile  for  us ;  for  us  every  neighbouring 
creature  shall  labour,  and  we  for  them.     Angels  with  the 
sons  of  men  shall  exchange  innocent  love,  and  the  crea- 
tures under  man  shall  serve  him  with  love,  and  drink  from 
him  their  joy  as  we  shall  drink  our  joy  from  the  service 
of  God.     Oh  !  who  shall  tell  the  glory  of  those  new  hea- 
vens and  new  earth  wherein  dwelleth  righteousness.     The 
imagery  of  inspired  minds  is  exhausted  on  the  theme,  and 
all  their  descriptions,  I  am  convinced,  fall  as  far  short  of 
the  reality,  as  the  description  of  Nature's  beauty  falls  short 
of  the  sight  and  feeling  of  her  charms.     All  language  is  a 
pale  reflexion  of  thought,  all  thought  a  pale  reflexion  of 
present  sensation,  and  all  sensation  this  world  hath  ever 
generated,  a  sickly,  faint,  idea  of  what  shall  be  generated 
hereafter  in  the  soul  and  body  of  man. 

This  body  of  truth,  touching  God's  presidency  over 
the  four  great  kingdoms  of  his  dispensations — Creation, 
providence,  Grace,  and  Glory,  is  all  unknown,  imtil  by^ 


161)  OF    JUDGMENT    TO    COME. 

his  revealed  word  it  becomes  discovered.     Such  knowl- 
edge will,  if  any  thing  will,  produce  upon  the  mind  an 
abiding  attachment  to  God  ;  and  no  attachment  to  him 
can  exist  till  these,  the  characters  of  his  operations,  become 
,  known.     For  he  is  not  to  be   beloved  by  sympathy  of 
heart,  or  similarity  of  conscious  nature,  as  man  loveth  his 
fellow-man.     His  manner  of  existence  is  a  mystery  undis- 
closed, and  undiscernible,  and  unfeU  by  every  creature. 
He  liveth  unapproachable.     What  he  is,  where  he  is,  how 
he  is,  no  created  thing  can  understand.     All  knowledge 
of  him,  and  love  of  him,  must  therefore  come  from  be- 
holding his  works,  or  feeling  his  workmanship  within  us, 
or  rejoicing  in  the  power  he  hath  derived  to  us,  or  know- 
ing the  councils  or  intentions  of  his  mind  ;    which  are  now 
here  expounded,  save  in  the  record  of  his  promises  and  of 
his  acts,  which  are  promises  fulfilled.    Therefore,  it  stands 
to  reason,  that  until  these  promises  are  studied  and  trusted 
to,  no  sincere  love  or  generous  devotion  to  the  Godhead 
will  divulge  itself  in  our  thoughts,  words,  or  deeds;  that 
when  they  are  fixed  and  rooted  in  the  mind,  there  is  no 
end  to  the  delight  which  we  shall  have  in  fulfilling  the  will 
and  pleasure  of  him  who  doth  so  much,  and  intendeth  so 
much,  for  our  everlasting  welfare. 

Such  are  the  provisions  which  Christ  had  made  for  com- 
mencing and  continuing  the  obedience  of  the  law  of  God. 
They  consist,  in  brief,  in  removing  heavy  obstacles  which 
sickened  the  heart — in  making  the  path  as  attractive  and 
easy  as 'is  possible  for  a  fallen  creature — in  attaching  us 
with  all  our  powers  unto  himself,  our  leader  and  com- 
mander— in  pouring  into  us  the  full  spirit  of  performance, 
the  sum  of  saving  knowledge,  the  full  tide  of  expectation, 
with  the  unalterable  assurance  of  success.  The  whole  face 
of  affairs  is  changed  by  the  introduction  of  this  new  per- 
sonage ;  the  work  to  be  done  is  cast  anew,  and  the  powe»* 
of  man  to  do  it  is,  as  it  were,  raised  from  the  grave. 

And  here  wc  make  a  pause,  to  cast  a  look  back  upon 
the  progress  which  we  have  made  in  delineating  the  con- 


OF    JUDGMENT    TO    COME,  167 

stitution  under  which  the  world  is  placed.  After  show- 
ing its  many  passing  excellencies  in  the  last  discourse,  we 
found  ourselves  hemmed  in  with  a  consciousness  of  trans- 
gression from  which  no  source  of  reason  was  able  to  dis- 
cover an  escape.  This  circumference  of  impending  guilt 
not  only  hath  the  Lord  Jesus  cast  down,  and  made  en- 
largement to  our  feet,  but  he  hath,  as  it  were,  superindu- 
ced upon  the  institute  of  law  and  institute  of  power  to 
keep  the  law.  He  hath  presented  a  mass  of  truth  in  his 
Gospel  concerning  both  himself  and  ourselves,  which 
puts  metal  and  temper  into  the  mind  for  coping  with  the 
extreme  positions  of  the  law ;  and  this  new  competen- 
cy he  hath  given  us  by  fair,  natural  means  addressing  to 
us  honest  and  honourable  inducements  from  this  world 
and  the  world  to  come.  He  hath  not,  like  the  reason- 
ers  exposed  in  the  beginning  of  this  discourse,  endea- 
voured to  degrade  the  sublime  elevations  of  the  law  ; 
which  work  enthusiasm  upon  the  heart,  as  the  heaven- 
piercing  peaks  of  a  mountainous  country  work  enthusi- 
asm upon  the  imagination  :  neither  hath  he  disposed  con- 
science from  the  post  of  observation  to  replace  her  with 
some  less  lynx-eyed  guardian,  but  on  the  contrary,  by 
the  unction  of  his  Spirit  he  cleanseth  her  eye  and  maketh 
it  more  eagle-piercing.  But  he  hath  clothed  the  law  in 
performance,  and  stood  up  its  practical  interpreter,  not  to 
the  ear,  but  to  the  eye,  to  the  heart,  and  to  every  sympathy 
whereof  the  heart  is  the  sacred  seat.  It  comes  now  to  us 
sanctioned  by  our  dearest  friend,  our  noblest  kinsman, 
the  Son  of  God  and  the  Son  of  man  ;  teaching  by  exam- 
ple, and  working  by  the  desire  to  be  like  him  whom  we 
love.  Its  accusations  for  past  sins,  which  overloaded 
memory  and  overclouded  hope  and  with  joylessness  sick- 
ened all  present  activity,  he  hath  scattered  and  dissolved. 
The  soul  is  delivered  from  the  valley  of  the  shadow  of 
death,  from  a  fearful  pit  and  from  the  miry  clay  :  her  feet 
are  set  upon  a  rock,  and  a  new  song  is  put  into  her  mouth. 
Having  made  us  free  men,  joyful  free  men,  he  layeth  siege 


168  OF   JUDGMENT    TO    COMIi. 

to  US  by  every  sweet  and  nobler  suit.  He  putteth  on 
human  charities  as  a  raiment,  and  godly  graces  as  a  ves- 
ture. Thus  arrayed,  he  comes  with  honourable  language 
addressing  us  as  friends  and  brothers.  Then  he  unseal- 
eth  high  overtures,  setting  before  us  enlargement  from  ig- 
nominious fallen  nature,  into  the  glorious  liberty  of  the 
sons  of  God — refinement  of  our  gross  impurity,  into  the 
image  of  God  created  in  righteousness  and  true  holiness. 
Oh  !  it  is  a  noble  music  which  he  maketh  to  the  soul  of 
man  :  sweet  as  the  breathing  sonnet  of  lovers,  and  spirit- 
stirring  as  the  minstrelsy  of  glorious  war ;  it  rouseth  to 
noble  deeds  like  the  Tyrtean  song,  sung  on  the  eve  of 
battle  to  noble  Spartan  youth  ;  and  it  rejoiceth  the  heart 
of  sin-oppressed  nature,  as  the  voice  of  liberty  from  Tul- 
ley's  lips,  rejoiced  the  senate-house  of  Rome  upon  the 
famous  Ides  of  March,  when  the  godlike  Brutus — 

-  Shook  liis  crimson  steel, 


And  bade  the  father  of  his  country  hail. 

Oh !  that  the  spirit  of  the  ancients  would  rise  again  and 
ashame  these  modern  men,  who  go  dreaming  in  universi- 
ties over  a  philosophy  which  has  no  kernal  of  nourishing 
food,  a  philosophy  of  mind  they  call  it,  but  it  is  a  mind 
without  a  heart, — who  go  wearying  the  dull  ear  of  senates 
with  talk  about  law,  and  jargon  about  the  moral  govern- 
ment of  men  ;  while,  in  all  their  researches  after  wisdom 
and  government,  they  see  no  form  nor  comeliness  in  the 
institutes  of  God,  and  hear  no  music  to  enchant  them  in 
the  gospel  of  Christ,  though  it  poureth  the  full  diapason 
of  harmony  into  the  heart  of  man: — which  their  deafness 
to  the  voice  divine  doth  interpret  the  platonic  notion  of 
the  music  of  the  spheres, — most  ravishing  melody  ever 
sounding  in  the  ears  of  men,  yet  inaudible  from  the  noise 
and  bustle  in  the  midst  of  which  they  have  their  abodes. 
Methinks  the  quiet  groves  of  Phythagoras,  where  they 
would  have  five  vears  of  silent  meditation  with  their  own 


QJF  JUDGMENT  TO   COME,  1G& 

thoughts  and  study  of  the  divine  oracles,  or  the  school  of 
Socrates,  that  chastiser  of  haughty  sophists,  or  the  orato- 
ry of  Paul,  who  converted  members  of  the  renowned 
Areopagus,  and  shook  a  monarch  upon  his  royal  seat,  or 
something  equally  powerful  were  needed  to  move  this 
age  and  generation  of  learned  men,  who  look  to  Christ  as 
if  he  were  a  fanatic,  above  whose  ignoble  sphere  they 
stand  most  highly  exalted. 

But,  in  the  ear  of  that  justice  of  which  they  affect  the 
quest,  and  of  that  well-being  of  the  mind  for  which  they 
profess  to  consult,  I  do  solemnly  invoke  them,  and — 
(though  the  age  of  chivalry  be  past,  and  this  cause  of  ours 
be  not  served  by  defiance) — moved  by  their  lethargy  and 
indifference  to  that  which  should  set  their  life  in  action,  I 
do  challenge  them,  to  show  me  in  all  the  records  of  his- 
tory or  speculation,  any  one  constitution  of  laws  in  spirit 
so  pure,  in  application  so  extensive,  in  effect  so  benefici- 
al, in  motives  so  spirit-stirring  and  spirit-ennobling,  in 
its  whole  machinery  so  complete,  and  in  its  several  parts 
so  excellent,  as  this  constitution  of  law  and  gospel  hath 
been  proved  to  be.  I  do  solemnly  pledge  myself  to  keep 
the  field  against  all  the  devices  of  moralists  or  legislators 
for  the  elevation  of  human  nature,  in  defence  of  this  di- 
vine constitution,  by  which  that  love  the  mind  hath  in 
exact  equity  is  satisfied ;  by  which  all  the  good  that  ac- 
crues to  the  individual  or  the  commonwealth  from  the 
obedience  of  wholesome  laws  is  secured;  by  which  all 
pure  sentiments  are  indulged — all  enthusiasm  of  the  heart 
awakened — all  tender  affections  full-blown — all  noble  de- 
sires drawn  out — all  soft  and  exquisite  graces  of  demean- 
our patronized — all  stern  and  unbending  virtues  upheld; 
by  which,  to  crown  all,  anticipation  is  allowed  to  steep 
his  wings  in  the  bliss  of  heaven,  and  Time  runs  posting 
onwards  to  his  grave,  driving  before  him  to  their  graves 
all  cares,  troubles,  weaknesses,  and  sorrows,  whence  eter- 
nity awaketh  us  girt  about  with  beauty  and  with  strength. 


22 


170  OF    JUDGMENT    TO    COME. 

to  fill  Up  the  measure  and  duration  of  celestial  engage- 
ments. 

Here  endeth  our  scheme  of  the  constitution  under 
which  it  hath  pleased  God  to  place  the  world ;  but,  be- 
fore  passing  to  the  sanction  thereof,  it  seemeth  good  to 
gather  it  into  one,  and,  with  a  word  of  advice  and  warn- 
ing to  set  it  forth,  as  they  were  wont  in  ancient  times, 
and  are  wont  still  in  the  island  of  Japan,  to  post  up  in  con- 
spicuous places  brief  summaries  of  the  laws  for  the  infor- 
mation of  the  people. 

The  Gospel  is  intended  to  honour  the  law  and  to  pat- 
ronize holiness — being  not  an  end,  but  an  expedient  for 
an  end.  The  advancement  of  human  nature  in  the  holi- 
ness of  the  law — that  is  the  end ;  the  Gospel  of  Jesus 
Christ — that  is  the  instrument.  To  gain  this  end,  it 
catches  fallen  nature  softly  upon  every  side,  and  gently 
elevates  it  with  the  breath  of  instruction  and  affection  into 
favour  with  God.  Thereunto  God's  moral  nature  ap- 
pears in  human  guise,  performing  before  the  eye  and  heart 
of  man,  upon  the  stage  of  human  life,  a  drama  or  repre- 
sentation of  God's  true  sentiments  and  feelings  towards 
our  kind.  Along  with  this  attractive  representation  of 
the  divinity,  Christ  brings  the  rudiments  out  of  which  to 
construct  a  new  heart  and  life ;  viz.  new  principles  of  con- 
(Jiict — new  hopes — new  ambitions — new  interests;  and 
he  brings  new  graces  of  character — meekness,  humility, 
forbearance  and  charity;  and  he  brings  new  institutes  of 
life,  the  particulars  of  the  moral  law ;  and  withal  he  brings 
new  rewards — peace  of  conscience,  joy  in  the  Holy  Ghost, 
increase  of  grace  and  assurance  of  everlasting  glory.  \Vith 
all  which,  as  his  instrument,  he  would  take  a  purchase 
upon  the  sunken  fabric  of  human  nature,  and  raise  it  uj) 
towards  the  dignity  from  wliich  it  fell. 

Now  it  must  be  confessed,  that  with  all  this  moral 
machinery,  which  is,  we  believe,  the  best  that  divine 
wisdom  could  devise  for  the  work,  the  work  is  not  com- 
pletely accomplished.     After  all,  the  Gospel  doth  not  se- 


OF   JUDGMENT    TO  CO.ME.  17^ 

cure  perfect  obedience  to  the  law  upon  the  part  of  man 
but  it  bringeth  him  up  to  the  highest  pitch  of  excellence 
that  his  nature  is  capable  of.  It  doth  not  lead  him  again 
into  the  innocency  of  Eden,  or  bring  back  to  Jiis  soul  the 
primeval  sinlessness  left  upon  it  by  the  creative  fingers  of 
God  :  but  it  doth  the  best  that  could  be  done.  The  best 
Christian  that  ever  lived  is  a  poor  creature  compared  with 
father  Adam,  while  yet  he  trod  the  earth  in  the  majesty 
of  innocence,  with  all  the  lower  tribes  attendant  on  his 
steps — his  body  purely  attempered  to  the  scene,  his  soul 
replete  with  celestial  instincts — angels  of  light  his  visi- 
tants, and  God  himself  cheering  his  yet  unsullied  habita- 
tion. And,  by  how  much  mother  Eve  was  fairer  than  all 
her  daughters,  by  so  much  was  she  more  pure,  more  ten- 
derly aft'ectioned,  more  modest,  more  chaste  from  the  throb 
of  passion  or  the  tinge  of  shaded  thought,  than  the  purest 
vestal  or  the  holiest  matron  that  hath  ever  lived.  It  was 
for  them  to  render  perfect  obedience  to  the  moral  code  of 
Christ.  It  was  for  Christ,  the  Son  of  God,  the  second 
Adam,  to  render  it  obedience  also.  Ours  it  is  to  be  con- 
tent with  humble  attainments .:  to  do  our  utmost  in  the 
strength  of  the  Word  and  the  Spirit  of  God  ;  and,  having 
done  so,  to  be  humble,  full  of  confession  and  prayer,  full 
of  trust  in  him,  who,  after  he  has  done  the  most  upon  us 
here  below,  hath  promised  to  complete  his  work,  by  ac- 
quitting us  in  the  day  of  judgment,  and  saving  us  from  the 
wrath  to  come. 

So  that,  after  all,  it  comes  to  this,  that  we  do  our  best  r 
. — but  then  it  is  with  evangelical  instruments  that  we  do 
our  best.  We  do  our  best  after  taking  to  ourselves  the 
whole  armour  of  God  :  the  moralist  doth  his  best  without 
that  armour.  That  saint,  possessing  himself  of  all  knowl- 
edge and  hope  and  grace  which  the  Gospel  reveals,  does 
his  best ;  the  moralist,  neglecting  these,  and  leaning  to 
Nature  alone,  does  his  best.  The  one  honours  God 
throughout,  the  other  honours  Nature  throughout ;  the 
one  is  a  disciple  of  Christ,  the  other  a  disciple  of  reason 


172  01     JLDGJIEM    TO    CO.MK. 

alone ;  the  one,  therefore,  may  look  for  favour  at  God's 
hand,  whom  he  hath  in  nothing  undervalued,  the  other 
may  look  for  disfavour  from  God,  whose  instructions  he 
hath  set  aside,  the  one  may  look  for  success,  being  guided 
by  the  higher  wisdom,  and  moved  along  by  the  stronger 
affections  of  the  Gospel,  the  other  has  no  success  to  ex- 
pect, save  from  the  urgency  of  endeavours  and  the  stren- 
uousnes  of  resolutions.  The  moralist  is  like  a  ship  spread- 
ing her  canvass  without  wind  to  fill  it ;  the  christian 
spreads  the  same  canvass,  and  has  all  the  moving  power 
which  the  Gospel  can  give.  Moreover,  the  moralist  bows 
himself  to  a  task  ;  the  Christian  cheers  himself  to  an  of- 
fice of  love  :  the  one  as  he  advances  becomes  high-minded, 
as  he  fails  becomes  heart-broken,  the  other  as  he  advan- 
ces becomes  thankful  and  glad,  as  he  fails  becomes  hum- 
ble and  watchful,  but  not  heart-broken  :  the  one  knows 
of  no  acquittal  for  his  daily,  hourly  offences,  the  other 
knows  of  a  Redeemer  :  the  one,  when  nature  sinks  beneath 
the  effort,  knows  not  of  any  fresh  supply  ;  the  other,  in 
the  midst  of  his  weakness,  knows  of  grace  that  is  sufficient 
for  him,  and  of  strength  that  is  perfected  in  weakness. 

But,  though  it  be  not  complete  obedioncc  that  is  ob- 
tained under  this  constitution,  we  are  not  to  conclude 
that  the  constitution  is  imperfect : — on  the  other  hand,  it 
hath  no  weak  part  which  we  can  discern.  It  saves  the 
character  of  God,  upon  the  consistency  of  ^vhich  all  his 
intelligent  creatures  hang  dependent,  by  presenting  a  law 
reaching  out  in  all  directions  to  the  sublime  of  moral  vir- 
tue ;  while  at  the  same  time  it  exhibits  his  tenderness  and 
love  to  his  creatures  tlirough  the  image  of  his  Son  and  the 
merciful  overtures  of  the  Gospel.  It  sets  before  our  eyes 
the  ideal  of  every  thing  perfect,  familiarizing  our  knowl- 
edge with  the  perfection  of  virtue,  strewing  the  path  of 
virtue  with  promises,  and  planting  at  the  goal  the  rewards 
of  eternity; — which  will,  if  any  thing  will,  stimulate  us 
to  put  forth  our  best.  And,  that  the  enthusiasm  thus  be- 
gotten, by  being  compassed  about  with  weakness  and  aim- 


on    JUDGMENT    '10    CO-ME.  17.3 

ing  at  impossibilities,  may  not  speedily  expend  itself,  the 
constitution  of  the  Gospel,  broad  as  human  feeling,  comes 
and  lays  honourable  hold  on  every  good  sentiment  and 
substantial  interest,  and  putting  life  into  every  sinew  of 
the  mind,  gives  it  wherewithal  to  sustain  its  enthusiasm 
after  holiness  unceasingly.  Yea,  moreover,  to  catch  every 
favourable  breeze  for  setting  out,  it  is  aye  ready,  like  an 
open  haven,  to  receive  us,  overlooking  delay,  welcom- 
ing us  to  refit,  however  disabled,  filling  every  sail,  and 
giving  us  assurance  of  speeding  well.  This  is  the  begin- 
ning of  it ;  and  the  continuance  of  it  is  by  the  same  cheer- 
ful and  blessed  encouragement.  That  indemnification  for 
past  offences  which  gave  us  heart  to  begin,  being  equally 
applicable  to  present  disabilities  and  errors,  gives  us  heart 
to  carry  on. 

We  do  not  reach  the  commanded,  it  is  true,  but  we 
do  never  satisfy  ourselves  v/ith  having  done  the  best.  We 
are  alive  to  the  things  which  are  still  before,  and  strive  to 
reach  them.  Our  imperfections  make  us  humble  and 
meek,  and  of  fervent  prayer ;  and  could  no  more  be  wan- 
ted than  our  attainments,  which  make  us  conscious  of  the 
love  of  God  and  the  resemblance  of  Christ.  But  these 
imperfections  do  not  hang  in  heavy  arrears  upon  con- 
science, but  pass  away  through  the  mercy  of  our  God  in 
Christ,  and  as  they  recur  they  draw  us  near  to  Christ 
through  the  sense  of  weakness  and  forlornness  without  him. 
So  that  the  evil  and  the  good,  the  attainment  and  the  fail- 
ure, come  in  for  their  share  in  cultivating  our  complete- 
ness in  the  stature  of  Christ. 

In  fine,  the  dispensation  of  the  Gospel  answereth  to 
man's  condition,  as  heart  doth  to  heart,  or  face  to  face. 
It  is  a  stimulus  to  our  advancement,  it  rallies  us  when 
driven  back,  and  breathes  hope  in  the  most  perilous  ex- 
tremes. But,  though  it  be  a  refuge  in  discomfiture,  it  is 
no  encouragement  to  shun  the  encounter.  That  forgive- 
ness of  God  through  Christ,  which  is  its  watch-word,  is 
not  yielded,  save  to  a  spirit  that  truly  sighs  after  it ;  none 


174  OF    JUDGMENT    TO    tOMt. 

of  these  consolations  of  grace  and  mercy  come  to  any  who 
are  not  occupied  to  their  utmost  with  the  sincerest  desire 
after  holiness.  No  one  can  calculate  on  this  acceptiince  in- 
to favour,  or  this  remission  of  his  daily  sins,  who  is  not 
occupying  his  faculties  and  his  means  with  christian  ef- 
forts, strengthened  and  sustained  by  Christian  hopes  and 
Christian  aids.  The  moment  he  ceases  to  make  head  af- 
ter his  captain's  orders,  he  loseth  of  his  captain's  favour, 
and  if  he  come  not  under  obedience,  he  inherits  double 
disgrace  in  the  end.  So  that  the  spiritual  man  is  held  to 
obedience  by  his  affections,  his  interests,  his  desires,  his 
hopes,  his  fears,  his  every  faculty  and  power; — than 
which  nothing  more  can  be  made  of  an}'^  creature  perfect 
or  imperfect. 

Now  as  to  those  who  holdout  against  this  constitution 
of  grace  and  justice  and  mercy,  refusing  to  shelter  them- 
selves beneath  law  and  gospel,  the  two  wings  of  his  love, 
with  which  the  Lord  of  Hosts  overshadoweth  the  taberna- 
cles of  men,  (though  this  is  not  the  time  to  speak  of 
judgment)  we  cannot  close  without  asking  them  what  de- 
fence they  can  set  up  for  themselves  at  all.  They  admire 
not  the  purity  of  the  law,  else  they  would  long  to  reach  as 
near  to  it  as  possible,  through  the  means  of  the  Gospel; 
they  fear  not  its  undischarged  demands,  else  they  would 
flee  to  the  cross  of  Christ  for  a  ransom  ;  they  are  not 
accessible  to  affection,  else  Christ's  charities  v.ould  attract 
them  ;  they  are  not  grateful  for  favours,  else  Christ's  un- 
speakable gifts  v.'ould  ingratiate  him  with  their  souls  ; 
they  care  not  for  the  favour  of  God,  else  they  would  revere 
its  overtures;  they  are  not  afraid  of  judgment,  else  they 
would  provide  against  its  issues.  Heaven  they  affect  not ; 
hell  they  dread  not.  The  comi^iss  of  God's  promises 
containcth  no  attraction  ;  the  scope  of  his  power  createth 
no  awe  ;  the  magnitude  of  his  threatenings  cngendereth  no 
terror.  The  past  hath  no  sticking  remorses,  the  womb  of 
the  future  no  fearful  presentiments.  The  present  world 
gloweth  before  them  in  all  the  glory  of  the  New  Jerusalem ; 


OP   JUDGMENT    TO    COME.  175 

time  lilleth  their  minds  like  the  immensity  of  eternity  ;  the 
favour  of  the  world  stands  them  in  the  stead  of  God's. 
Some  form  of  creation  is  their  idol,  some  condition  of 
earth,  their  heaven. 

Men  who  have  thus  stood  out  against  the  overtures  of 
God,  and  steeled  their  hearts  to  the  noble  and  engaging' 
sentiments  of  the  Gospel,  have  made  free  choice  of  the 
fatal  consequences,  and  have  themselves  alone  to  blame. 
They  cannot  dispute  God's  right  to  place  us  under  gov- 
ernment, nor  that  the  constitution  of  government,  under 
which  he  hath  placed  us  is  well  devised  to  please  every 
good  feeling,  and  to  uphold  every  good  interest.  In  re- 
jecting it  therefore  they  stand  condemned  at  the  bar  of 
every  good  feeling  which  refused  to  listen  to  his  voice, 
and  of  every  good  interest  which  refused  to  be  built  up 
by  his  power.  And,  if  it  should  appear  in  the  progress  of 
this  inquiry,  that  God  denudes  their  future  being  of  those 
good  feelings  which  would  not  hear  his  voice,  and  ships 
them  far  away  from  those  good  interests  which  would  not 
be  upheld  by  his  power,  can  they  have  the  boldness  to 
complain  ?  Why,  the  whole  matter  is  before  them  I 
They  can  take  or  reject ;  and  if  they  coolly  reject,  they 
must  stand  to  the  consequences  of  their  choice. 

No  legislator  ever  pledged  himself  to  make  laws  which 
no  one  would  break  :  neither  does  God.  The  legislator 
makes  the  best  he  can  devise,  and  assigns  to  the  breaking 
of  them  suitable  punishments  :  so  doth  God.  A  culprit 
may  curse  the  law,  but  the  law  seizeth  him  nowithstand- 
ing:  so  doth  God.  This  is  universally  held  just,  wise, 
and  the  greatest  mercy  upon  the  whole  :  why  should  not 
God  have  the  same  verdict  of  our  mind  ?  For  no  code 
was  ever  constructed  on  such  principles  of  mercy  and  for- 
giveness as  his,  or  took  such  pains  to  captivate  its  sub- 
jects to  obedience.  But  have  our  verdict,  or  not  have  it, 
God  careth  not.  He  hath  prepared  a  constitution  upon  which 
all  men  may  be  justified  before  all  created  intelligences, 
and  u]:)on  which  they  may  be  condemned  before  all  created 


176  OF   jrUOGMENT   TO   COME^ 

intelligences ;  upon  which  he  can  j  ustify  himself  to  himself, 
and  to  the  noble  orders  of  creation,  and  even  to  our  own 
conscience,  reprobate  and  sunken  though  it  be.  That  is 
all,  and  there  needeth  no  more  upon  this  head  of  our  argu- 
ment. 


OF   JVl^amBI^T  TO   aOMSS. 

PART  IV. 

THE  GOOD  EFFECTS  OF  THE    ABOVE  CONSTITUTION,    BOTH  UPON 
THE  INDIVIDUAL  AND  UPON  POLITICAL  SOCIETY. 

God  is  not  wanting  in  his  care  of  that  constitution  under 
which  he  hath  placed  the  world  ;  but  accompanies  the  ac- 
ceptance and  obedience  thereof,  wih  all  the  rewards  which 
the  soul  of  man  is  capable  of  tasting  in  this  sublunary- 
state. 

Being  turned  to  contemplate  those  pictures  of  purity 
which  the  law  contains,  we  forget  all  meaner  things,  and 
are  delivered  by  degrees  from  the  vulgar  fears  and  ordinary 
measures  under  which  we  were  formerly  in  bondage. 
The  guardianship  of  human  laws,  and  the  eye  of  man,  the 
laugh  of  the  world  and  the  world's  frown  to  which  we  are 
such  slaves,  lose  their  power  in  proportion  as  conscience, 
which  is  the  eye  of  the  mind,  comes  to  take  the  oversight 
of  our  affairs.  A  liberty,  a  self-master)%  an  independence 
upon  the  opinions  of  others,  and  a  mind  ever  conscious 
of  a  right  intention,  come  instead  of  artifice,  and  cunning, 
and  plodding  adherence  to  customary  rules.  And  this 
self-guidance  is  hindered  from  degenerating  into  self-con- 
ceit, or  self-willedness,  by  the  constant  superiority  of  the 
law  of  God,  which  is  as  it  were,  the  telescope  through 
which  conscience  looks  upon  the  world  of  duty.  The 
spheres  of  honour,  and  honesty,  and  domestic  worth,  and 
patriotism,  become  absorbed,  with  all  the  estimable  things 
which  they  contain,  in  the  wider  sphere  of  obedience  unto 
God,  which  contains  them  as  the  primiim  7nobile  of  the 
Ancient  astronomei's  contained  the  celestial  spheres. 

23 


178  OF    JUDGMENT    TO    COME. 

Now  it  cannot  otherwise  happen,  than  that  a  mind  con- 
stantly accustomed  to  behold,  and  constantly  training 
itself  to  practise  whatever  is  noble  and  good,  must  grow 
greatly  in  its  own  esteem,  and  advance  likewise  in  the  esti- 
mation of  the  wise  and  good,  and  rise  into  influence  over 
the  better  part  of  men :  so  that  there  will  attendup  on  the  go- 
ings of  the  servant  of  God,  a  light  which  shineth  more  and 
more  unto  the  perfect  day,  a  harmony  of  motion  pleasant 
to  all  beholders,  and  a  liberty  of  action  delightful  to  him- 
self. There  will  also  grow  within  his  soul  a  unison  of 
faculties  through  the  tuition  of  the  law  of  God  ; — impetu- 
ous passions  being  tamed,  irregular  affections  being  guided 
in  their  proper  courses,  the  understanding  being  fed  from 
the  fountain  of  truth,  hope  looking  to  revelations  that  shall 
never  be  removed,  and  will  being  subordinated  to  the  good 
pleasure  of  God.  Like  a  busy  state,  in  which  there  is  no 
jarring  of  parties,  but  one  heart  and  one  soul  through  all 
its  people  ;  like  the  body,  when  every  member  doth  its 
office,  and  the  streams  of  life  flow  unimpeded  ;  the  soul, 
thus  pacified  from  inward  contention,  and  fed  with  the 
river  of  God's  pleasure,  enjoys  a  health  and  strength,  a 
peace  which  passeth  all  understanding,  and  a  joy  which 
the  World  can  neither  give  nor  take  away. 

These  and  many  other  rewards,  whereof  the  Scriptures 
contain  the  constant  promise,  are  ever  addressing  the  feel- 
ings and  interests  of  man,  in  order  to  win  him  over  to  be 
a  freeman  and  denizen  of  the  divine  government :  and  as 
lie  enters  himself  with  heart  and  hand  to  the  duties  of  the 
same,  these  spiritual  rewards  grow  apace,  and  he  feels 
himself  more  and  more  emancipated  from  the  bondage  of 
all  other  laws  and  customs  into  the  glorious  liberty  of  the 
sons  of  God.  It  feels  with  his  soul  as  when  a  slave  escapes 
from  his  stripes  and  weary  toils,  unto  his  rightful  liberty  ; 
or  a  freeman  of  this  land  escapes  from  the  spies  of  police, 
the  inquisitions  of  prefects,  the  passports  of  men  in  power, 
and  the  thousand  other  degradations  with  ^^•hich  foreign 
nations  are  impeded  and   perplexed.     There   needcth  no 


OF    JLUGMENT    TO    C03IL.  179 

one  to  pointoutthe  new  happiness  which  he  possesseth.  Na- 
ture speaks  within  :  he  is  as  man  should  be  :  he  feeleth  his 
state  :  he  useth  it :  he  rejoiceth  in  it.  So  doth  the  soul 
under  divine  government,  compared  with  which  the  best 
human  administration  of  law  and  the  most  sweetly  regu- 
lated intercourse  of  social  life,  is  a  masterful  rule  and  a 
degrading  servitude. 

Nor  are  there  wanting  upon  the  other  hand,  many  foul 
degradations  and  cleaving  curses  to  disturb  the  mind  and 
wreck  the  peace  of  him  who  keeps  aloof  from  this  Goshen 
of  the  soul,  which  none  of  these  plagues  afflicts. 

The  accidents  of  life  come  upon  him  like  an  armed  man 
upon  his  sleeping  foe.     He  has  no  consolation  when  the 
sight  of  his  eyes  is  taken   from  him  with  a  stroke,   when 
the  beauty  of  his  health  doth  fail,  or   when   disaster  hath 
smitten  the  four  corners  of  his  house  ;  but  he  feeleth  like 
a  dismantled  ship  upon   the   troubled    waters,  or  like   a 
desolate  wreck  upon  the  naked    shore.     And  though  the 
outward  estate  of  ungodly   men   should  be  prosperous, 
they  are  ever  liable  to  be  scorched  and    consumed  within 
the  soul  by  many  fires.     The  fever  of  passion,  the   rage 
of  appetite,  the  heat  of  riot  and  intemperance,  the   ardour 
of  unregulated   love,   the    glow  of  indignation,  and  the 
burning  of  revenge,  and  the  other  furies  of   unregenerate 
nature,  are  ever  waiting  an  occasion  to  set  the  breast  in  a 
flame.     And  anon,  like  those  unhappy  regions  of  the  earth 
which  alternately  are  invaded  by   the   pestilent  Siroc   of 
the  South,  and  the  biting  blasts  of  the  North,  the  souls  of 
such  ungodly  men  are  liable    to  as  many  invasions  of  an 
opposite  kind.     Disappointment  of  fond  hope,   defeat  of 
strong  desire,  weariness  of  pleasure,  the  coldness  of  malice 
and  hatred,  the  cruelty  of  wit  and  satire,  and   the  indiffer- 
ence which  every  earthly  good   oft   tasted  begets — these, 
like  scornful  and  deriding  demons,  lie  in  wait  at   the  ex- 
tremes and  issues  of  all  their   eager  pursuits,    to  reward 
them  with  mockery  and  cold  disdain   for  yielding  such 
willing  obedience.     To  these  outward  and  inward  griev- 


18(>  OF    JUDGMENT    TO    COME. 

ances,  to  which  they  doom  themselves  that  know  not  God, 
must  be  added  many  fears  and  many  intrusions  from  the 
world  around  : — the  fear  that  fortune  may  desert  those 
channels  which  now  with  full  tide  she  fiUeth,  and  leave  us 
naked  and  waste, — the  fear  that  our  hypocrisies  may  be 
detected,  and  our  concealments  disclosed  to  the  eye  of 
public  scorn  or  legal  justice — the  fear  of  death  which  will 
not  be  parried,  but  aye  makes  head  again  with  every  sick- 
ness ; — the  intrusion  of  social  customs  upon  our  domestic 
liberty — the  intrusion  of  fashionable  follies  upon  our  own 
good  sense — the  intrusion  of  rivals  upon  our  beloved  path 
— the  intrusion  of  another's  rights  upon  our  rights,  and 
the  legal  contentions  to  which  this  giveth  rise — these,  vi^ith 
many  other  fears  and  intrusions  which  it  were  tedious  to 
enumerate,  are  ever  trespassing  upon  that  mind  which  is 
not  placed  under  the  regimen  of  God — which  is  the  only 
regimen  that  arms  the  soul  and  body  at  all  points  to  meet 
its  disaster,  and  gives  it  to  dwell  in  a  land  from  the  border 
of  which  these  invaders  are  scared  away  as  the  frights  and 
terrors  of  darkness  are  scared  from  the  borders  of  light. 

It  doth  therefore  appear,  that  this  government  of  God, 
whose  unseen  rewards  we  are  about  to  disclose,  is  patron- 
ized, during  the  whole  of  human  life,  by  all  the  watchmen 
and  guardians  of  our  spiritual  welfare  ;  and  that  the  ad- 
verse government  of  the  world,  whose  unseen  miseries  we 
are  also  about  to  disclose,  hath  many  warnings  of  an  un- 
happy mind,  and  an  uneasy  condition,  to  remove  men 
away  from  the  evil  star  under  which  they  pass  their  lives, 
These  goods  and  ills  with  which  the  soul  is  visited,  ac- 
cording to  the  choice  it  makes,  are  the  only  instruments 
which  God  has  employed  in  order  to  make  way  for  his 
revealed  law.  He  hath  not  endeavoured  to  work  upon 
men  by  the  high  places  and  emoluments  of  the  earth  ;  nor 
bribed  their  senses,  like  the  God  of  Mahomet,  with  indul- 
gence here,  and  higher  indulgences  hereafter  ;  nor  minis- 
tered to  vanity  or  pride,  or  ambition,  or  any  of  the  inordi- 
nate affections  with  which  the  world  tempts  the   nature  of 


OF   JUDGME1V4'    TO    COMt!.  ISl 

man.     Riches,  and  possessions,  and  beauty,  and  pleasure 
are  not  proffered  by  him  as  the  rewards  of  obedience,  which 
he  requires  in  the  frown  of  every  thing   that  nature    loves, 
and  in  the  eclipse  of  every  thing  in  which  the  world  glories. 
Hence  it  cometh  to  pass  that  between  the  peaceful,  spiri- 
tual rewards  of  religion,  and  the   outward   ambitious  re- 
wards of  the  world,  there  is  waged  a    contention  for   the 
heart  of  man ;  and  a   division   takes  place  of  those  who 
cleave  to  the  divine  constitution  from  those  who  reject  it. 
This  division  supersedes  every  other  distinction  in  the  eye 
of  God,  who  is  concerned  chiefly  for  the   honour  of  that 
institution  which  he  hath  been  at  so  much  pains  to  reveal. 
He  hath  made  an  appeal  to  every  good  and  noble  principle 
of  nature,    he  hath  introduced  it  with  a  moral  grandeur 
which  made  the  host  of  heaven  to  admire,  at  a  sacrifice 
whose  value  none  .but  himself  doth  know,  and  he  hath  sus- 
tained it  with  every  advantage  present  and  to  come  :  and 
having  done  so  much,  he  standeth  to  a  side  and   waiteth 
the  determination  of  man.     From  earliest   youth  to  latest 
age  we  are  solicited  to  accept  his  overtures  ;   our  former 
delinquencies  are  oifered  to  be  cast  into  the  shade,  and  our 
late  obedience  to  be   accepted,  as  if  it  had  been  yielded 
from  the  very  beginning  of  life.     It  argues  in  the  heart 
by  which  such  easy  and  advantageous  offers  are  rejected,  a 
callousness  and  deadness  to  the   voice  of  God,  in  lieu  of 
which,  it  is  not  to  be  expected  that  any  attainments  in  know- 
ledge, reputation,  or  morals  will  compensate.    Our  Creator 
is  not  served  with  the  powers  which   he  gave,  nor  is  our 
Preserver  acknowleged  for  the  blessings  which  he  sent,  nor 
our  Father  loved  in  return  for  that  love  wherewith  he  hath 
loved  us — our  King  is  held  at  nought — our  Redeemer  is 
trampled  under  foot — heaven  is  not  sought — hell  is  not 
eschewed :  mean\\  hile  the  world  is  courted,  the  approba- 
tion of  our  fellow- men  is  hunted  after,  every  fleeting  plea- 
sure is  grasped  at  and  every   phantom  of  hope  pursued  ; 
and,  though  life  be  as  unstable  as  the  morning  cloud,  it  is 
doated  on  and  preferred  to   all  which  God  is  able  to  be- 


1§2  OF    JUDGMENT    TO   COME. 

stow.  In  sum,  God  in  his  most  gainl}-  attributes  arrayed, 
is  rejected  for  the  sake  of  this  world,  clothed  though  she 
be  with  sickness,  and  sorrow,  and  change,  and  every 
symptom  of  speedy  dissolution. 

It  is  reasonable  to  ex  pect  that  such  wicked  contempt  of 
all  that  our  Creator  can  do  for  our  honour  and  advantage, 
should  draw   down  upon  our  heads  fatal  consequences, 
both  in  this  life  and  that  which  is  to  come.     Either  it  ar- 
gues in  the  heart   which  remains   impassive  imder  such 
overpowering  influences,  a  stupidity  or  obstinacy  which 
cannot  long  co-exist  with  the  finer  parts  of  human  nature, 
or  it  argues  that  heart  so  over- mastered  by  some  adverse 
sinful  influence,  as  will  likely  carry  it  headlong  into  evil 
excesses.     Accordingly  it  will  be  found  that  the  fruit  of 
deliberately  rejecting  the  constitution  of  God,  when  con- 
science hath  presented  it  in  its  proper  amiable  bearings,  is 
either  to  sink  the  unfortunate  party  out  of  the  region  of 
the  noble  and  the  good  into  besotted  callousness  and  brute- 
like indifference  to  honourable  avocations,  or  to  drive  him 
into  the  arms  of  some  restless  prone  ambition,  which 
pricks  him  with  constant  discontent,  and  urges  him  on- 
ward without  control.     There  are,  indeed,  multitudes  in 
every  Christian  land  who  get  so  involved  with  other  knowl- 
edge and  with  other  aflfairs,  as  never  during  the  whole  of 
life  to  come  to  the  knowledge  or  the  feeling  of  its  value  ; 
these  do  not  pay  so  dear  a  forfeit  to  their  offended  con- 
science and  their  despised  God,  but  remain  under  the  gui- 
dance of  unrenewed  nature  and  the  sanction  of  worldly 
profit.     But  being  once  known  and  felt,  cooly  to  reject 
this  dispensation    of  law   and  grace  is  to  commit  a  sui- 
cide upon  the  highest  faculties  of  our  nature  and  the  high- 
est hopes  of  our  being.     While  to  remain  in  voluntary  ig- 
norance of  so  sacred  a  treasure  is  attended  with  a  barren- 
ness and  poverty  of  soul  in  the  greater  number ;  and  \\'hen 
some  are  found  of  a  spontaneous  fertility,  they  are  inci- 
dent to  many  a  chilling  and  hostile  invasion,  unrelieved 
bv  anv  of  that  resource  and  consolation  which  the  smile 


OF    JUDGMENT    TO    COJIE.  183 

and  sustenance  of  their  good  father  would  have  afforded 
them.     I  know  how  boon  Nature  of  her  ownself  hath  sug- 
gested deeds  which  blaze  through  dark  ages  like  stars  in 
the  vault  of  night,  and  I  know  how  bountiful   a  mother 
she  is  still  in  bearing  sons  and  daughters  strong  in  virtue 
and  desirous  of  glory.     But  I  know  as  well  how  "  they 
come  to  their  own,  and  their  own  acknowledge  them  not." 
Their  nobler  parts  disqualify  them  for  vulgar  sympathies, 
and  their  nobler  aims  draw  down  upon  them  vulgar  en- 
vies and  evil  speakings.     Power,  rude  power,  often  strips 
their  early  blossoms,  and  nips  in  the  bud  a  new  and  no- 
ble fruit  which  might  have  propagated  its  kind  over  the 
fertile  earth  ;  or  they  languish  for  want  of  kindred,   like 
exiles  upon  a  foreign  shore,  whose  noble  nature  the  bar- 
barous people   never  know.     Their  devices  are  abortive, 
or  drop  still- borne,  or  die  immature  for  want  of  fostering 
care.     In  proof  of  which  I  might  adduce  the  unhappy  sons 
of  genius,  *'  fallen  on  evil  days  and  evil  tongues  ;''  patri- 
ots  crushed  as  rebels   by  arbitrary  power ;  discoverers 
treated  as  innovators  by  calculating  self-interest,  and  in- 
ventors, whose  inventions  have  enriched  thousands,  per- 
ishing themselves  of  cold  neglect.     I  might  show  how  each 
of  these  stood  in  need,  and  suffered  for  the  want  of  some 
such  aid  and  encouragement  as  the  revealed  constitution 
of  God,  which  is  a  prop  to  the  mind  when  all  earthly  suc- 
cour hath  failed,  and  an  encouragement  to  good  when  all 
countenance  of  men  is  withdrawn.     I  might  show  how 
every  noble  endowment  of  nature,  and  every  form  of  vir- 
tuous pursuit  is  sustained  in  practice,  and  enhanced  in  our 
own  esteem  by  this  noble  law  of  liberty.     But  this  I  con- 
sider to  have  been  already  done  in  the  conclusion  of  the 
preceding  Part,  where  was  argued  out  its  application  to 
the  noble  parts  of  human  nature  ;  and  in  the  opening  of 
this  Part,  where  was  argued  out  its  tendency,  when  adop- 
ted, to  exalt  and  purify  our  conduct.     Now,  therefore,  I 
would  turn  from  the  individual,  and  show  how  this  our 
constitution  of  divine  government  would  operate  to  the 
welfare  of  society  at  large. 


184  O.V   JUUGxMENT    TiX   COME. 

This  is  a  wild  and  difficult  field,  but  one  which  by  good 
management  may  be  brought  within  bounds,  and  be  made 
to  exhibit  in  a  most  triumphant  way  the  excellence  of  the 
divine  constitution.  The  well-being  of  civil  society  is 
afflicted  chiefly  with  two  evils — the  inactivity  of  some  of 
her  members,  and  the  over  activity  of  others — the  stupor 
of  one  part,  and  the  over  excitement  of  another — sluggish- 
ness and  discontent.  In  pursuing  onwards  its  slow  course 
to  perfection,  the  political  or  civil  state  of  man  between 
these  two  evils  is  like  a  vessel  which  lags  in  her  course 
from  an  excess  of  buiden,  or  is  driven  out  of  it  by  an  ex- 
cess of  wind  and  sail.  There  is  a  nice  adjustment  between 
tlie  lethargy  of  the  great  masses  of  society  w^hich  hold  back, 
and  the  active  restiess  spirits  which  move  its  condition  for- 
ward. The  one  of  these,  this  constitution  of  which  we  treat, 
would  stimulate  into  life,  while  it  repressed  the  other  into 
moderation ;  and  would  thus  bring  out  a  broader,  more 
secure  impulse  towards  excellence  over  the  parts  of  the 
political  constitution. 

The  greater  number  of  almost  every  state  are  sunk  into 
a  mere  animal  being,  consuming  food,  propagating  their 
kind,  labouring  the  earth,  manufacturing  its  commodities 
into  various  shapes,  and  transporting  them  from  place  to 
place.  Few  of  whom  remember  that  they  are  descended 
from  the  skies,  and  instinct  with  ethereal  being,  or  make 
account  of  their  great  Father  in  the  heavens  and  make  ar- 
rangements for  returning  to  him  at  length.  Narrow  life 
spanneth  their  hopes  and  expectations,  the  impure  earth 
yieldeth  them  all  their  joy  ;  their  common  intercourse  is 
in  idle  talk,  vain  parade,  vulgar  jest,  brutal  excess,  and 
savage  sports.  They  thirst  not  after  immortality,  they 
live  not  for  things  above,  they  meditate  not  on  things  be- 
lieved; there  is  no  eternity  in  their  thoughts,  no  control 
over  their  nature,  save  for  the  convenience  or  by  the  com- 
pulsion of  society  ;  no  energy  of  their  own  accord  after 
perfection,  no  grandeur  of  character,  no  godlike  deeds, 
no  everlasting  honour  or  renown. 


OF   JUDGMENT    TO    COME*  165 

God  doth  know  I  would  not  misrepresent  my  fellow- 
creatures  whom  his  hand  hath  formed  in  a  common  mould, 
or  rudely  discover  the  nakedness  of  their  condition ;  but 
it  irks  the  heart  to  contemplate  the  deep  beds  of  degrada- 
tion into  which  the  masses  and  multitudes  of  mankind  are 
found-for  want  of  the  discipline  wrought  upon  the  heart 
by  this  constitution,  which  alone  availcth  to  produce  vir- 
tue, magnanimity,  peace,  and  all  the  finer  fruits  and  con- 
ditions of  the  soul.  I  know  not  what  fearful  misgivings 
upon  the  sanity  of  human  nature  come  over  my  mind 
when  I  behold  the  condition  of  unregenerate  men,  while 
I  feel  assured  that  there  is  in  the  religion  disseminated 
abroad  a  power  and  faculty  to  raise  them  to  the  highest  at- 
tainments of  reflective  and  hopeful  creatures.  I  feel  as  if 
the  better  part  of  man  vv^ere  writhing,  like  the  camp  of 
Israel  when  bitten  of  fiery  serpents,  under  a  deforming 
deadly  disease,  for  which  the  specific,  a  thousand  times 
approved,  was  brought  before  them  to  their  very  hand ; 
but  through  obstinacy,  through  a  very  love  of  misery  and 
death,  the  infatuated  people  perished  from  present  happi- 
ness and  future  hope. 

Who  can  feel  otherwise  when  he  looks  upon  the  most 
numerous  class  in  every  land,  sunk  into  a  brute-like  con- 
tentment with  food  and  raiment,  the  pasture  and  the  hou- 
sing of  their  separate  conditions  ? — Unreasoning,  unen- 
lightened, they  live  upon  mere  animal  gratifications,  drudg- 
ing with  cattle  their  weary  life,  or  fulfilling  in  mechanical 
employments  those  offices  which  the  five  mechanical  pow- 
ers cannot  be  perfected  to  perform.  They  drudge,  they 
refresh  themselves  for  further  drudgery.  They  sleep,  and 
wake  to  drudgery  again.  Oh!  it  is  unsightly  to  behold 
the  immortal  soul  of  man  born  and  bred  up  to  toil,  toiling 
hard  through  wearisome  years,  untutored  in  truth,  unfed 
from  the  fountain  of  intelligence,  ignorant  of  the  great  sal- 
vation, and  unsanctified  by  the  Holy  One,  descending 
into  the  grave  at  length,  of  God  and  of  man  all  unknow- 
ing and  unknown.     And,  if  posible,  to  sink  their  condi" 

24 


18G  OF    JUUGMt.NT    lO    COME. 

tion  still  lower,  in  this  death  of  the  intellectual  and  spir- 
itual faculties  of  nature,  all  the  animal  and  brutal  passions 
come  alive,  run  loose,  and  at  times  stir  into  fearful  com- 
motion the  quiescence  of  their  being.  Their  holy  days 
are  days  of  dissipation,  their  cups  crowned  with  licentious 
and  blasphemous  talk,  their  raptures  intoxication  and  bru- 
tal excess.  To  take  my  instance  at  home,  I  could  weep 
for  the  condition  of  this  class,  even  in  England,  though 
it  be  the  land  of  brave  and  of  free  men,  the  bulwark  of 
religion  in  the  latter  times,  and  that  hath  long  been  the 
refuge  and  asylum  of  the  persecuted  stranger.  By  the 
very  excess  of  their  free  and  manly  spirit,  and  the  want 
ef  the  fear  of  God,  which  is  the  only  fear  that  can  con- 
trol the  minds  of  English  people,  it  hath  come  to  pass, 
that  they  willingly  degrade  themselves  into  excesses  into 
which  foreign  nations  are  not  brought  by  all  their  slavery. 
Our  fairs  are  scenes  of  iniquity  scandalous  to  be  looked 
upon,  our  intemperance  is  proverbial  over  the  world,  our 
prize-fights,  a  cruel  game  elsewhere  never  played  at,  our 
forgeries,  our  thefts,  our  murders,  not  surpassed,  if  equal- 
led, in  the  most  barbarous  lands.  The  innocent  sports  of 
our  villages  for  which  weary  labour  was  wont  to  relax 
himself,  the  cheer  and  contentment  which  blessed  the  in- 
terior of  our  cottages,  and  the  plenty  and  beauty  which 
bloomed  around  their  walls,  the  home-bred  comfort  and 
cleanliness,  with  all  the  Arcadean  features  of  old  English 
life,  live  no  longer,  save  in  the  tales  of  ancestry.  Hard 
and  incessant  labour,  broken  with  fierce  gleams  of  jolli- 
ty and  debauch,  poorhouse  dependence  and  poorhouse 
discontent,  nocturnal  adventures  of  the  poacher,  and  the 
smuggler,  and  the  depredator,  sabbath  breakings,  sabbath 
sports,  and  sabbath  dissipations,  are  now  too  much  the 
characteristics  of  our  city  and  our  rustic  people. 

And  yet  our  people  arc  a  noble  stock,  which,  with 
pruning,  will  bear  you  excellent  fruit ;  they  are  a  rich 
soil,  that  will  grow  you  either  a  plentiful  harvest  of 
corn,  or  a  rank  crop  of  weeds,  according   to  the  hus- 


OF    JUDd.MEM"    TO    COMK.  JiS7 

bandry  you  give  them.  In  the  olden  time,  that  hus- 
bandry was  by  no  means  of  the  social  principle,  which  then 
developed  sweetly  its  power  over  human  nature.  Tlie 
softening  intercourse  of  ranks,  the  mutual  respect  between 
high  and  low,  the  devotion  of  servant  to  master,  and  the 
patriarchal  affection  of  masters  in  return ;  the  hearty  in- 
tercourse between  landlord  and  tenant,  the  open  hearted 
hospitality,  of  the  great  families,  and  their  dwelling  like 
angels  of  mercy  and  justice  within  their  domains,  serving 
out  their  stated  doles  to  the  poor  of  the  country  round, 
ministering  justice  and  upholding  popular  rights  in  coun- 
ty court  and  national  assembly  ; —  this  culture  of  the  so- 
cial principle  in  all  its  roots  and  branches  did  soften  the 
manners  and  cultivate  the  affections  of  the  people,  and  pro- 
duce that  effervescence  of  happy  scenes,  for  which  Old 
England  was  renowned.  But  alas  !  it  liveth  now  only  in 
the  tales  of  ancestry,  and  the  vestiges  of  times  gone  by. 
z\nd  there  is  left  a  blank  in  the  hearts  of  the  lower  classes 
of  men  which  profane  janglers  about  liberty  would  fill  up 
with  a  spirit  of  sturdy  and  sullen  independence,  with  claims 
of  right  and  contempt  of  polite  civilities  towarus  superi- 
ors, of  dutiful  offices  towards  those  in  authority,  and  with 
every  dissociating  principle.  These  political  feelings  which 
they  are  disseminating,  are  but  a  poor  substitute  for  the 
ancient  social  feeling,  and  can  never  be  made  by  their  sin- 
gle strength  to  regenerate  a  people.  Truly  they  do  but 
babble  about  liberty  and  reformation,  who  think  tliat  the 
depressed  condition  of  a  people  can  be  elevated  to  its  pro- 
per place  by  political  means  alone.  The  perfection  of  civil 
polity  is  to  defend,  not  to  guide,  mankind  ;  to  defend  each 
man  from  the  intrusion  of  another  upon  his  natural  liber- 
ties, not  to  guide  him  how  to  act  within  that  sacred  sphere. 
Let  us  have,  and  God  be  thanked !  we  have  such  a  con- 
stitution of  civil  law  as  will  protect  every  man  from  the  in- 
vasion of  another.  Give  me  now  to  boot  something  to 
guide  each  freeman  of  the  realm  in  the  exercise  of  his  free 
and   unmolested   powers.-— Give  me    something   which 


188  OF    JUDGMENT    TO    COMB:. 

may,  among  the  various  possibilities  of  action  within  his 
range,  guide  him  to  that  which  will  enhance  his  own 
and  the  common  weal. — Give  me  distinctions  between 
good  and  ill,  motives  to  the  one,  and  repressions  from 
the  other,  checks  against  selfishness  in  small  matters,  such 
as  the  law  planteth  in  great  ones ;  light  to  the  conscience 
where  it  is  perplexed,  sustenance  where  it  is  over  tempt- 
ed, calls  to  virtue,  consolation  to  virtue  unrewarded. — 
Give  me  buoyancy  to  nature,  aye,  in  a  sinking  state,  a 
balance  for  airy  words,  and  a  measure  for  invisible  and 
imex pressed  thought. 

These  things  it  is  not  in  the  nature  of  any  political  con- 
stitution to  yield,  and  for  lack  of  this  gift  the  creation 
groaneth  and  is  in  bondage,  and  human  nature  falleth  into 
such  deep  and  dark  passes  of  misery.     The  French  and 
the  German  have  their  recourse  in  sentiment,  and  some 
classes  of  our  own  island  have  leaned  to  the  same  broken 
reed.     But  that  sentiment  to  which  they  have   betaken 
themselves,  is  a  spurious  bastard,  not  the  true  offspring, 
of  the  heart ;  nor  once  to  be  compared  to  our  own  ancient 
homely  honesty,  whereof  the  good  and  happy  fruits  have 
been  delineated  above.     There  is  a  truth   in   sentiment, 
and  a  loveliness  in  refined  sentiment,  but  the  sentiment 
broached  of  late  abroad,  and.  thence  imported  into  some 
circles  of  rank  and  literature  at  home,  is  generally  a  sub- 
stitute for  sound  and  hcar'-felt  principle,  a  law  for  the 
lips  only,  and  even  to  words  an  indulgent  law ;  and  it  has 
no  more  connexion   in  the  practice  of  its  votaries,  with 
purity,  and  chastity,  and  undefilcd  honour,  or  even  with 
common  honesty  between  man  and  man,  than  the  six 
books  of  Euclid  have;  and  it  never  impinges  even  upon 
tlie  ear  of  the  lower  classes,  of  whose  renovation  we  at 
present  treat,  and  therefore  we  dismiss  it  without  further 
consideration. 

The  age  of  sentiment  hath  nearly  passed  away,  and  edu- 
cation is  now  cried  up  as  the  great  restorative  of  the  sunk- 
en people.     But  education,  or  the   capacity  of  acquiring 


01'    JUDGMENT    TO  COJli:.  iSiJ 

knowledge  being  given,  will  avail  little  of  itself,  unless  you 
have  respect  to  the  knowledge  which  is  obtained.  By  edu- 
cation you  give  the  power  of  informing  the  mind  and  the 
conscience,  you  do,  as  it  were,  couch  the  eye  of  the  mind  ; 
you  must  moreover  teach  it  to  recognize  die  good  from 
the  evil  in4he  new  fields  of  vision,  refraining  it  from  look- 
ing upon  scenes  of  evil  and  temptation,  and  guiding  it 
towards  those  which  are  good.  By  education  you  open 
the  way  to  all  kinds  of  lettered  company,  and  furnish  the 
power  of  conversing  with  those,  who  being  dead,  still 
speak  by  printed  books.  But  it  is  well  known  that  books 
are  like  the  wTiters  of  books,  good  and  evil,  and  may  cor- 
rupt, as  well  as  reform  those  who  have  to  do  with  them. 
Therefore,  it  is  not  less  dangerous  to  set  a  youth  with 
money  in  his  pocket,  loose  and  at  large  upon  this  city,  than 
to  set  a  man  with  the  power  of  reading,  loose  upon  the 
great  republic  of  letters.  By  reason  of  the  new  power  he 
hath  acquired,  he  needeth  new  discretion  in  using  it — the 
tree  of  knowledge  still  b^-^.ring  both  good  and  evil. 
While,  therefore,  with  the  education  of  lettes  s  we  have  no 
quarrel,  but  do,  on  the  other  hand  commend  it  as  a  great 
and  powerful  endov/ment,  we  altogether  reject  its  claim  to 
be  a  restorative  to  the  lower  classes  of  men.  It  doth  only 
put  restoration  within  their  reach,  and  is  therefore  to  be 
hailed  by  every  well-wisher  of  his  kind  ;  but  the  restora- 
tion must  come  from  some  other  quarter,  and  depend  up- 
on the  knowledge  they  acquire,  and  the  purposes  to  which 
they  apply  it. 

The  constitution  n escribed  in  the  two  last  divisions  of 
this  argument,  is  alone  equal  to  this  restoration  of  the 
lower  classes  from  their  brutal  apathy  to  what  is  noble,  and 
their  brutal  excess  in  what  is  sensual.  For,  as  we  have 
seen,  it  addresseth  every  good  and  generous  feeling  with- 
in the  breast,  and  prompts  it  into  activity  by  every  induce- 
ment. Then  from  the  personal,  it  proceeds  to  watch 
over  the  social  principle,  regulating  all  the  relationships  of 
life  with  t<*nderness  and  affection  ;  planting  love  in  families. 


190  OF   JUDGiMENT    TO    COME. 

mutual  respect  among  the  ranks  of  life,  and  disinterested 
attention  to  the  well-being  of  all.  It  awakens  spiritual 
tastes,  and  refreshes  the  mind  with  divine  sentiments,  and 
introduceth  to  virtuous  company.  It  casteth  a  restraint 
upon  every  wicked  propensity,  and  putteth  a  divine  econo- 
my through  all  one's  affairs  ;  and  by  all  these  influences 
it  must  necesarily  work  over  a  community  the  most  com- 
plete of  all  reformations.  F  )r  what  is  a  community  but 
a  number  of  fathers,  mothers,  brothers  and  sisters,  masters 
and  servants,  governors  and  governed  ?  and  if  each  of 
these  is  held  to  his  office  by  a  wise  and  powerful  authority, 
made  to  love  it  and  delight  in  it,  what  is  wanting  to  the 
well-being  of  that  community  ?  Religion  would  also  bring 
back  with  it  all  the  social  and  generous  virtues  which  once 
dwelt  within  the  land,  and  restore  the  efflorescence  of  hap- 
piness which  hath  almost  faded  away.  It  would  wipe 
away  the  disgustful  scenes  to  which  the  unrepressed  free- 
dom of  our  people  hurries  them.  Sobriety,  and  economy, 
and  domestic  peace,  it  would  plant  in  the  families  of  the 
most  dejected.  The  industry  of  parents  would  thrive 
under  the  blessing  of  God  and  the  expectation  of  ever- 
lasting rest.  The  children  would  be  trained  in  the  fear  of 
God,  the  young  men  would  be  strong  in  self-command, 
the  young  maidens  clothed  in  modesty,  and  chastity,  and 
a  divine  gracefulness.  Servants  would  be  faithful  and 
masters  kind;  and  within  every  cottage  of  the  land  would 
be  realized  that  bower  of  innocency  and  paradise  of  re- 
ligious content,  which  our  sorely-tried,  and,  alas !  too 
yielding  poet  hath  sung  in  his  "  Cottar's  Saturday 
Night ;"  thereby  redeeming  half  his  frailties,  and  making 
the  cause  of  religion  his  debtor — a  debt,  it  seems  to  me, 
which  the  religious  have  little  thought  of  in  their  perse- 
cution of  his  name  and  cruel  exposure  of  all  his  faults. 

I  consider  the  process  by  which  it  dignifies  all  the  parts 
of  human  nature,  and  all  the  performances  of  human  life, 
to  have  been  already  explained  in  the  conclusion  of  the 
last  and  the  introduction  to  this  division  of  our  argument ; 


OF    JUDGMENT    TO    COME.  191 

but  that  this  most  important  topic  of  our  discourse  may- 
stand  justified  before  experience  no  less  than  perception,  I 
hold  myself  to  show  by  three  several  instances,  upon  the 
largest,  broadest  scale,  the  perfect  sufficiency  of  the  divine 
constitution  to  regenerate  the  most  benighted  and  the  most 
brutalized  of  mankind. 

Our  first  instance  is  taken  from  the  origin  and  first 
plantation  of  our  faith  in  the  most  luxurious  and  vicious 
quarters  of  the  earth — Rome  and  Greece,  and  Jerusalem 
and  the  Lesser  Asia.  Where  it  broke  the  bands  of  personal 
interest,  and  made  men  generous  to  the  highest  pitch  of 
selling  all  they  had,  and  pouring  the  price  at  the  apostle's 
feet ;  laid  low  and  levelled  the  dear  distinctions  of  rank  and 
place,  bringing  the  richest  with  the  poorest,  the  highest 
with  the  lowest,  to  be  served  at  the  same  tables  and  sup- 
ported  out  of  the  same  common  purse.  It  nerved  afresh 
the  Corinthian  dissolved  in  pleasure,  humbled  the  towering 
pride  of  the  Athenian,  tamed  the  boldness  of  the  warlike 
Roman,  straightened  the  crooked  ways  of  the  cunning 
Asiatic,  opened  the  selfish  heart  of  the  vain-glorious  Jew, 
and  knocked  off  the  fetters  of  superstitious  idolatry  from 
them  all,  unsealing  the  darkened  eye  and  restoring  the  abu- 
sed mind  of  religion ;  in  doing  which  it  peacefully  set  fraud 
and  opposition  at  naught,  until  it  fairly  overran  the  na- 
tions, and  seated  itself  in  the  high  places  of  their  hearts,  of 
their  lives,  and  of  their  laws. 

Our  second  instance  is  taken  from  the  Reformation, 
when  the  divine  constitution  smote  asunder  religious  and 
civil  bonds,  and  set  many  nations  free  as  it  were,  at  a 
single  stride.  In  little  more  than  the  lifetime  of  a  man, 
restoring  England,  Scotland,  Holland,  half  of  Germany, 
and  the  Scandinavian  nations,  to  a  free  use  of  the  faculty 
of  thought  which  ten  centuries  of  cunning  arts  had  been 
employed  to  shackle.  The  nations  shook  themselves  as 
from  a  sleep  ;  the  barbarous,  ferocious  people,  took  on 
piety  and  virtue,  and  the  sacred  sense  of  human  rights. 
The  Hollander  roused  him  from  his  torpid  life  amongst  his 


192  OF    JUDGMENT    TO    COME. 

many  marshes,  and  beat  the  chivalry  of  haughty  Spain  from 
his  shores,  defeating  the  conqueror  of  a  new  world.  The 
German  burgher  braved  his  emperor,  though  followd  by 
half  the  nations,  and  won  back  his  religious  rights.  The 
English,  under  their  virgin  queen,  offered  up  the  Armada, 
most  glorious  of  navies,  a  sacrifice  to  the  Lord  of  Hosts. 
And  of  my  beloved  native  country — whose  sufferings  for 
more  than  a  long  century,  do  place  her  in  a  station  of  honour 
second  only  to  the  •"  aldenses  in  the  militant  church,  and 
whose  martyrs  (alas  !  that  they  should  have  been  to  Epis- 
copal pride  and  protestant  intolerance  !)  will  rank  on  the 
same  file  with  those  of  Lyons  and  Alexandria  in  the 
primitive  church — of  her  regeneration  by  the  power  of  re- 
ligion lean  hardly  trust  my  self  to  speak.  Before  that  blessed 
aera  she  had  no  arts  but  the  art  of  war;  no  philosophy  ;  no 
literature,  save  her  songs  of  love  and  chivalry ;  and  little 
government  of  law.  She  was  torn  and  mangled  with  in- 
testine feuds,  enslaved  to  arbitrary  or  aristocratic  power, 
in  vassalage  or  in  turbulence.  Her  soil  niggard,  her  cli- 
mate stern,  a  desert  land  of  misty  lakes  and  hoary  moun- 
tains. Yet,  no  sooner  did  the  breath  of  truth  from  the 
livinc  oracles  of  God  breathe  over  her,  than  the  wilderness 
and  the  solitary  plain  became  glad,  and  the  desert  rejoiced 
and  blossomed  like  the  rose.  The  high-tempered  soul  of 
the  nation — the  '*'  ingeniutn  perfervidum  Scotorum'' — 
which  had  roused  itself  heretofore  to  resist  invasions  of 
her  sacred  soil  and  spoil  the  invader's  border,  or  to  rear 
the  front  of  rebellion  and  unloose  warfare  upon  herself, 
did  now  arise  for  the  cause  of  religion  and  liberty — for  the 
rights  of  God  and  the  rights  of  man.  And,  oh!  what  a 
demonstration  of  magnanimity  we  made.  The  pastoral 
vales,  and  upland  heaths,  which  of  old  were  made  melo- 
dious to  the  shepherd's  lute,  nov/  rung  responsive  to  the 
glory  of  God,  attuned  from  the  hearts  of  his  persecuted 
saints.  The  blood  of  Martyrs  mingled  with  our  running 
brooks ;  their  hallowed  bones  now  moulder  in  peace 
within  their  silent  tombs,  ^vhich  arc  dressed  by  the  rever- 


OF   JUDtn^E^N*   TO   COMtU  IBS 

ential  hands  of  the  pious  and  patriotic  people.  And  their 
blood  did  not  cry  in  vain  to  heaven  for  vengeance.  Their 
persecutors  were  despoiled;  the  guilty  race  of  kings  were 
made  vagabonds  upon  the  earth.  The  church  arose  in 
her  purity  like  a  bride  decked  for  the  bridegroom ;  reli- 
gious principles  chose  to  reside  within  the  troubled  land| ; 
and  they  brought  moral  virtues  in  their  train,  and  begot 
a  national  character  for  knowledge  and  industry  and  enter- 
prise, for  every  domestic  and  public  virtue,  which  maketh 
her  children  ever  an  acceptable  people  in  the  four  quarters 
of  the  earth. 

Our  third  instance  of  the  power  dwelling  in  the  divine 
constitution  to  renovate  a  people  and  make  them  great 
and  good,  is  taken  from  the  present  times,  and  may  be  seen 
in  almost  every  missionary  station  over  the  earth.  These, 
the  apostles,  the  true  dignitaries  of  the  modern  church, 
have  addressed  their  undertaking  to  the  lowest  and  most 
degraded  of  their  species,  the  West-Indian  slave,  who  is 
bought  and  sold  and  fed  for  labour,  and  differeth  only 
from  the  ox,  in  that  he  is  not  stalled  for  the  butcher's 
knife;  the  Greenlanders,  in  whose  misnamed  region  the 
green  of  nature  doth  rarely  bloom;  the  treacherous  island- 
ers of  the  South  Seas ;  the  Hottentots,  whose  name  hath 
grown  proverbial  as  the  extreme  limit  of  ignorance.  I 
speak  to  the  dispassioned  and  well-informed,  not  to  self- 
sufficient  bigots,  who  will  not  stoop  to  peruse  the  narra- 
tives of  such  low-bred  men,  nor  degrade  themselves  to 
turn  the  eye  from  magazines  of  wit  and  fashion  to  the 
magazines  of  methodism  and  religion — I  speak  to  honest^ 
hearted  men  who  love  the  improvement  of  their  species, 
however  promoted,  and  crave  of  their  justice  to  acknowl- 
edge how  the  constitution  of  divine  truth,  when  adopted 
by  these  rudest  people,  hath  brought  out  the  thinking  and 
the  feeling  man  from  the  human  animal,  as  pure  metal  is 
brought  out  of  the  earthy  ore,  or  pearly  honey  droppeth 
from  the  waxen  comb;  how  the  souls  of  the  converts  be- 
come peopled  with  a  host  of  new  thoughts  and  affections. 


194  OF    JUDGMENT    TO    COME. 

and  the  missionary  village  with  a  hive  of  industrious, 
moral,  and  peaceful  citizens,  dwelling  in  the  surrounding 
wastes  of  idolatry  and  wickedness,  like  the  Tabernacle  of 
God  in  the  wilderness  of  Sin.  Also,  how  the  mission- 
aries have  come  into  contact  with  the  high  places  of  pow- 
er, and  reformed  the  palace  of  the  king,  and  pacified  the 
spirit  of  warriors,  and  made  bloodshed  to  cease.  Also 
how,  in  our  colonies,  the  planters,  whom  long  residence 
among  slaves  had  dispossessed  of  British  spirit,  have 
come  at  length  to  acknowledge  the  humble  missionary, 
and  honour  him  for  the  sake  of  the  good  fruits  of  his  la- 
bours. Thus,  as  in  the  first  ages,  this  constitution  which 
God  hath  given  to  the  earth  is  still  continuing  to  advance 
its  subjects  into  a  new  sphere  of  being,  from  the  animal 
to  the  spiritual,  to  disarm  the  opposition  of  its  foes,  and 
to  triumph  peaceably  over  the  earth. 

That  religion,  pure  and  undefiled,  if  brought  into  the 
same  contact  with  the  ignorant  and  degraded  classes  of 
our  country,  would  work  the  same  humanizing  and  dig- 
nifying effects,  we  do  therefore  consider  as  established  by 
both  methods  of  proof,  from  the  nature  of  the  thing,  and 
the  frequent  experience  of  the  fact.     In  those  three  instan- 
ces, there  is  every  degree  and  form  of  human  society 
which  the  world  hath  seen.     The   refined  luxury  of  the 
classical,  the  feudal  wildness  of  the  Gothic,  the  darkness 
and  ferocity  of  the  savage,  all  brought  under,  pacified  and 
meliorated  by  the  spiritual  arts  of  the  divine  government. 
And  if  there  remain  any  one  so  unreasonable  as  still  to 
misgive  of  its  prevailing  equally  against  the  abounding  ig- 
norance and  iniquity  of  our  lower  classes,  I  have  the  very 
fact  to  appeal  to,  the  successful  experiment  in  the  hands 
of  the  Wesleyan  Methodists.     They  have  grappled  with 
the  most  irreducible  case  of  the   problem,  and  fairly  re- 
solved it.     Not  in  England — perhaps  not   in  the  wide 
world — was  there  a  more  ignorant,  dissipated  and  fero- 
cious people,  than  the  colliers  of  the  West  and  the  North, 
to  whom  the  Wesley ans  addressed  the  Gospel  of  Christ 


OF    JUDGiWE<NT    1©    OOJME.  195 

with  the  most  distinguished  success  ;  in  every  case  work- 
ing a  reformation  upon  every  individual  who  joined  him- 
self to  their  communion.  And  not  only  amongst  them 
have  they  succeeded,  but  amongst  the  lower  classes,  in 
general,  through  all  the  varied  conditions  of  their  life,  and 
all  the  varied  aspects  of  their  ignorance. 

I  cannot  dismiss  this  topic  of  society's  degraded  and  qui- 
escent members,  to  pass  to  the  next,  of  society's  over- 
active and  destructive  members,  without  one  short  digres- 
sion to  the  means  of  meliorating  the  condition  of  men,  which 
are  now  engaging  the  speculation  and  endeavour  of  vari- 
ous well-informed  and  well  intentioned  classes  of  the  com- 
munity. Almost  all  the  high  genius  and  enterprise  of 
this  age,  at  home  and  abroad,  calculate  that  these  effects, 
which  we  claim  for  divine  government,  will  result  from 
political  reformations ;  and  they  have  drawn  after  them 
the  sympathies  of  by  far  the  most  disinterested  part  of  our 
nation  ;  with  whom  the  watch- word  of  domestic  and  for- 
eign renovation  is.  Well-balanced  and  well- ad  ministered 
political  institutions.  Now,  from  all  I  can  understand  of 
the  nature  of  civil  polity,  it  will  stretch  no  farther  than  to 
protect  and  defend  us  in  our  several  rights  ;  and,  when  it 
would  enter  farther  in  to  take  an  oversight  of  our  private, 
our  domestic,  our  personal  conduct,  it  then  becomes  ty- 
ranny. Why,  then,  should  there  be  any  dispute  between 
us  and  the  politicians? — or  why  should  they  thus  scowl 
on  us,  and  we  look  scowling  back  on  them  ?  Let  them 
mind  the  out- works  and  defences  of  each  man's  encamp- 
ment, and  guard  the  craft  of  priests  and  the  power  of  gov- 
ernors from  coming  in  to  molest  it ;  we  will  in  the  mean 
time,  set  all  things  in  order  within  the  poor  man's  cottage, 
which  their  good  endeavours  have  made  to  be  revered  as 
"  the  poor  man's  castle."  Let  them  keep  the  "  king  from 
daring  to  enter  it;"  we  will  endeavour  to  keep  the  devil 
from  daring  to  enter  it.  And  in  our  turn  we  will  do  them 
as  good  a  service  as  they  have  done  us ;  for  we  will 
touch  the  lethargic  bosoms  of  the  sluggish  people   witK 


J 80  OP  JUDGMENT    TO    COHE. 

the  Promethean  spark  of  religion,  which  persecution  and 
power  cannot  quench,  and  which  will  light  and  feed  the 
lamb  of  freedom,  when  need  be.  We  will  give  them  a 
people  fearful  of  no  one  save  God,  armed  in  religion  and 
virtue,  which  alone  are  incorruptible  by  bribe,  wreckless 
of  the  power,  and  more  terrible  to  the  measures  of  wick- 
ed governors  than  an  army  with  banners  :  a  people  who 
will  stand  for  liberty  on  the  earth,  and  shape  themselves 
for  glory  in  heaven.  And  we  will  satisfy  the  legislators  no 
less  than  the  reformers ;  we  will  give  them  a  people  obedi- 
ent to  wholesome  laws,  and  examples  of  peaceable  con- 
duct to  all  around,  but  as  refractory  against  conscientious 
bonds  or  arbitrary  measures  as  the  Puritans  and  Covenan- 
ters were  of  old.  And  we  will  satisfy  the  economists  no 
less ;  for  we  will  give  them  a  people  industrious  upon 
principle,  independent  upon  principle,  and  who  will  refrain 
their  natural  instincts,  rather  than  cover  a  country  with 
pauperism  and  with  misery. 

Why,  then,  should  these  several  schools  of  national 
well-being  separate  from  the  Christians,  and  aim  their 
darts  askance  at  the  integrity  of  our  intentions  and  the  use- 
fulness of  our  work?  They  have  instruments,  and  we 
have  an  instrument.  Our  instrument  is  for  laying  the 
foundation,  theirs  is  for  ornamenting  the  structure.  They 
work  upon  the  outside,  to  keep  off  enemies  at  a  distance ; 
we  work  within  the  house  at  home,  to  keep  the  peace,  to 
sustain  the  affections,  and  to  promote  industry.  When 
dissension  cometh  to  a  height,  _^we  call  in  their  powerful 
aid ;  while  all  is  doing  well  they  have  no  occasion  and 
should  not  wish  to  interfere.  Therefore,  I  say  let  there 
be  peace  and  fraternity  and  mutual  esteem  amongst  us,  if 
we  honestly  sit  upon  the  common  weal. 

For  the  enemy  taketh  much  profit  from  our  disunion, 
to  injure  us  both  You  are  not  the  noble  men  your  fathers 
were  when  the  foundation  of  English  freedom  was  laid. 
Then  you  were  men  of  might,  because  you  feared  the 
living  God  and  did  your  endeavour  to  serve  him.     Now 


0¥   JUOGMENT   TO    COME.  '  197 

you  are  men  soured  in  spirit  and  often  stained  in  reputa- 
tion, in  your  zeal  for  liberty  trampling  often  upon  the 
virtues  and  decencies  of  life.    Those  have  intruded  them- 
selves among  you,  and  got  the  reins  of  the  people,  whom 
your  ancestors  would  not  have  allowed  to  tie  the  latchet 
of  their  shoe,  no,  not  to  be  the  porter  of  the  most  out- 
ward gate  of  their  domains ;  and  your  whole  cause,  how- 
ever good  it  be  in  itself,  hath  fallen  into  contempt,  from 
the  vagrant  band  of  advocates  who  now  beard  you  in  the 
assemblies  where  you  anciently  reigned.     And  we,  we 
Christians,  have  suffered  no  less  from  the  dismember- 
ment ;  we  have  lost  the  manly  regard  of  our  fathers  for 
liberty  and  good  government,  and  crouched  into  slavish 
sentiments  of  passive  obedience,  as  if  we  Avere  stooping 
the  neck  of  our  understanding,  in  order  that  they  might 
by-and-by  wreath  the  chain  upon  our  bodies,  or  make  us 
the  instrument  of  wreathing  it  on  others.     Oh,   how  we 
are  fallen  from  the  days  of  the  glorious  Reformation ! 
There  is  no  magnanimous  assertion  of  principles ;  there 
is  a  base  desertion  of  those  who  assert  them.     All  the 
glory  of  the  church  is  gone ;  and  I  wonder  not  that  the 
free-minded  laymen  hate  and  spurn  the  slavishness  of  our 
sentiments. 

But,  by  the  spirits  of  our  great  fathers,  in  church  and 
state  !  are  we  never  again  to  see  the  reunion  of  religious 
and  free-born  men  ?  Is  there  to  be  no  city  of  refuge,  no 
home,  no  fellowship  of  kindred  for  one  who  dares  to  en- 
tertain within  his  breast  these  two  noble  sentiments — free- 
dom and  religion  ?  Is  he  aye  to  be  thus  an  outcast  from 
the  pious,  who  neglect  all  political  administrations,  ex- 
cept when  they  touch  sectarian  pride,  or  invade  church- 
man's prerogative  ?  Is  he  aye  to  be  an  outcast  from  the 
generous  favourers  of  their  country's  weal,  who  have 
foregone,  in  a  great  degree,  the  noble  virtues  and  Chris- 
tian graces  of  the  old  English  patriarchs  of  church  and 
state ;  and  taken  in  their  private  character  more  of  the 


lyS  OF   JUDGMENT   TO   COME. 

manners  and  libertinism  of  Continental  revolutionists, 
and  have  little  left  of  the  ancient  blood  of  these  islanders  ? 
But,  if  England  would  make  another  step  in  advance, 
she  must  look  to  the  strengthen  which  she  made  her  for- 
mer steps ;  and  if  foreign  nations  would  possess  the 
blessings  of  England,  they  must  look  to  the  same  era  of 
her  history,  when  her  liberty  struggled  into  light.  It  will 
be  found  that  religion  set  the  work  in  motion,  and  that  re- 
ligious men  bore  the  brunt  of  the  labour.  The  Puritans 
and  the  Covenanters  were  the  fathers  of  liberty  ;  the  ca- 
valiers and  the  politicians  would  have  been  ity  death.  I 
find  it  so  also  among  the  Huguenots  of  France,  in  whose 
massacre  the  star  of  liberty  set  to  that  ill-fated  land,  and 
cannot  rise  again  for  want  of  such  men  as  Conde  and 
Coligne.  It  was  so  also  in  the  United  Provinces  of  Holland, 
and  every  country  in  which  liberty  hath  had  any  seat. 
Nevertheless,  every  religious  man  must  wish  well  to  the 
present  shaking  of  the  nations,  as  likely  to  open  passages 
for  the  light  of  truth,  which  heretofore  the  craft  of  priests 
and  the  power  of  absolute  tyrants  have  diligently  exclud- 
ed. I  pray  to  heaven  constantly,  night  and  morning,  that 
he  would  raise  up  in  this  day  men  of  the  ancient  mould, 
who  could  join  in  their  ancient  wedlock  these  two  helps 
meet  for  each  other,  which  are  in  this  age  divorced — re- 
ligion and  liberty.  As  it  goes  at  present,  a  man  who  che- 
rishes these  two  affections  within  his  breast  hardly  know- 
eth  whither  to  betake  himself; — not  to  the  pious,  for  they 
have  forsworn  all  interest  or  regard  in  civil  affairs  ;  not  to 
the  schools  of  politicians,  who  with  almost  one  consent 
have  cast  off  the  manly  virtues  and  Christian  graces  of  the 
old  English  reformers.  But,  by  the  spirit  of  our  fathers  ! 
I  ask  again,  are  their  children  never  to  see  the  reunion  of 
religious  and  free-born  men  ?  Have  our  hearts  waxed 
narrow  that  they  cannot  contain  both  of  these  noble  af- 
fections ?  or,  hath  God  removed  his  grace  from  us^ — from 
those  who  consult  for  freedom,  in  order  to  punish  their 
idolatry  of  liberty,  and  demonstrate  into  what  degradation 


OF   JUDGMENT    TO    COME.  199 

of  party  serving  and  self-seeking  this  boasted  liberty  will 
bring  men,  when  they  loose  it  from  the  fear  of  God,  who 
is  the  only  patron  of  equity  and  good  government.  But, 
why,  O  Lord  !  dost  thou  remove  thy  light  from  thine 
own  people,  the  pious  of  the  land  ?  Is  it  that  they  may 
know  thou  art  the  God  of  wisdom  no  less  than  of  zeal, 
who  requirest  the  worship  of  the  mind  no  less  than  of  the 
heart.  Then  do  thou  after  thine  ancient  loving-kindness 
send  forth  amongst  them  a  spirit  of  power  and  of  a  sound 
mind,  that  they  may  consult  for  the  public  welfare  of  this 
thine  ancient  realm,  and  infuse  their  pure  principles  into 
both  its  civil  and  religious  concerns. 

It  seems  to  my  mind,  likewise,    when  I  compare  the 
writings  of  these  patriarchs  of  church  and  state  with  the 
irreverent  and  fiery  speculations  of  modern  politicians, 
and   the    monotonous,    unimaginative   dogmatizings  of 
modern  saints,  that  the  soul  of  this  country  hath  suffered 
loss,  and  becomes  sterile  from  the  disunion  of  these  two 
spouses,  religion  and  liberty  ;  and  that  the  vigour  of  po- 
litical and  religious  thoughts  hath  declined  away.     There 
is  no  nourishment  to  a  righteous  breast  in  the  one  class, 
and  in  the  other  there  is  no  nourishment  to  a  manly  breast ; 
and  until  harmony  between  these  two  be  joined,  we  ne- 
ver shall  enjoy  such  an  offspring  of  mind  as  formerly  was 
produced  in  this  land  to  beget  its  likeness  in  every  heart. 
When  I  read  the  "  Speech  for  the  Liberty  of  Unlicensed 
Printing,"  the  most  powerful,  it  seems  to  me,  of  all  com- 
positions, ancient  or  modern,  and  over  against  it  set  the 
*'  Descent  of  Liberty,  a  Mask,"  and  such  like  works  of 
modern  reformers — when  I  read  the  "  Letters  for  Tolera- 
tion," or  the  Treatises  on  Government  of  Locke  and 
Sydney,  and  over  against  them  set  the  Defences  and  Apo- 
logies of  moderns  persecuted  for  conscience'   sake,   (or, 
as  they  phrase  it,  for  blasphemy's  sake),  I  seem  to  be  con- 
versing with  creatures  of  a  different  sphere,  in  creation. 
Nor  do  I  feel  the  element  less  altered  upon  me,   when  I 
pass  from  the  "  Ecclesiastical  Polity"  to  any  modern 


200  OF   JUDGMENT    TO    COME. 

treatises  or  eulogies  upon  the  church,  or  from  the  "  Saint's 
Rest"  to  any  modern  work  of  practical  piety.  The  gran- 
deur of  religious  sul^jects  is  fallen  ;  the  piety  of  political 
subjects  is  altogether  deceased.  We  are  mere  pigmies 
in  the  moral  applications  of  intellect.  The  discriminatioii 
of  the  age  is  led  astray  or  fallen  asleep,  and  maketh  more 
account  of  the  most  petty  novice  or  student  in  art  or  sci- 
ence, of  the  interpreter  of  an  Egyptian  hieroglyphic,  or 
the  discoverer  of  a  new  Oasis  in  the  great  desert  of  Zaara, 
than  it  would,  I  verily  believe,  of  the  greatest  sage  or 
moralist,  if  there  was  any  chance  of  such  a  phenomenon 
arising,  in  this  physical  age. 

On  every  account,  therefore,  of  the  common  weal, 
both  for  awakening  a  spirit  in  the  lethargic  part  of  the 
people,  and  of  purifying  that  yeasty  spirit  which  at  pre- 
sent exists  for  reformation,  and  overruling  it  to  good  and 
wholesome  ends ;  also  for  regenerating  the  taste  of  both 
the  political  and  religious  ;  I  present  the  constitution  of 
divine  government,  which  hath  approved  itself  in  all  ages 
so  efficacious.  And  now  I  return  from  this  digression, 
to  consider  how  it  regulates  the  fiery  parts  of  the  social 
constitution,  which  are  ever  labouring  to  set  it  in  a  blaze. 

In  meditating  upon  those  revolutions  which  disturb 
the  peace  and  prosperity  of  civil  society,  and  bring  on 
seasons  of  anarchy  or  listlessness,  during  which  some  up- 
start tyrant  wreathes  the  chain  of  slavery  round  the  neck 
of  a  gallant  nation ;  they  seem  to  me  to  spring  first  of  all 
out  of  that  brutal  indifference  of  the  great  mass  of  the 
people  from  which  we  have  already  shown  the  way  of 
deliverance.  They  lie  grovelling  like  cattle  m  their 
thoughtless,  and  ignorant,  and  improvident  condition, 
of  which  the  governing  powers  are  constantly  taking  ad- 
vantage to  aggrandize  themselves,  until  at  length  a  sea- 
son arrives  v.'hen  the  animal  nature  can  endure  no  longer 
its  deprivations,  and  arises  under  a  blind  instinct  of  self- 
deliverance  to  remedy  its  aggravated  and  long-endured 
wrongs.      Meanwhile   some   proud,  ambitious,   discon- 


OF   JUDGMENT    TO  COML'.  201 

tented  spirits  above,  or  some  great  and  noble  spirits  be- 
low, who  shared  in  the  dejection  and  misery  of  their 
condition,  suffering  in  a  stern  meditation  of  revenge, 
arise  in  the  hour  of  convulsion,  and  give  to  this  terrible 
strength  and  ungovernable  irritation  of  the  mass  a  savage 
direction,  which  tears  up  human  society  almost  by  the 
very  roots.  We  have  already  pointed  to  the  cure  of  that 
brutal  apathy  of  the  people  which  is  the  root  of  the  mis- 
chief, and  showed  the  means  by  which  their  soul  may  be 
kept  enlightened  and  speculative,  their  heart  tender  and 
strong,  their  wills  under  regency  of  God  and  conscience. 
A  people  so  disciplined,  are  not  only  invincible  by  tlie 
brute  force  of  tyranny,  as  every  blow  of  the  blessed  Re- 
formation proveth,  but  they  are  sharp-sighted  to  the  rules 
of  policy,  and  not  easily  won  upon  by  the  false  represen- 
tations of  faction.  There  is  a  divine  contentment  with 
their  condition,  and  a  divine  endeavour  to  fill  it  well, 
which  will  not  be  disturbed  by  any  vain  theories ;  but, 
when  disturbed  in  very  truth,  then  woe  to  him  upon 
whom  the  wounded  conscience  of  the  people  dealeth  its 
blows,  and  the  vial  of  the  wrath  of  God,  for  his  saints' 
sakes,  descendeth  from  above. 

Now,  if  we  can  shew  in  our  system  as  good  a  cure 
for  the  factious  and  restless  spirits  which  are  ever  gene- 
rated in  the  bosom  of  a  community,    and  ever  irritating 
its  peace  under  one  disguise  or  another,  sometimes  of  de- 
claration for  civil   rights,   sometimes  of  enthusiasm  foj 
new  schemes  of  reformation,  and  at  other  times  of  fanati- 
cism for  religion,  we  shall  have  secured  the  common  weal 
upon  two  sides ;   first,  strengthening  the  constitution  it- 
self, and,  secondly,  removing  the  local  inflamations  and 
disorders  with  which  it  is  troubled ;  and  we  shall  have 
reason  to  think  this  argument  for  the  divine  constitution, 
upon  political  grounds^  brought  to  a  happy  issue.     This 
we  shall  do  by  patiently  examining  into  the  causes  whicJi 
breed  such  discontented  and  irritable  spirits,  who  are  al- 
ways endeavouring  to  lead  the  people  astray. 

26 


2112  •        «f    JCDGMEM'    TO    COME. 

Now  it  has  been  my  lot  in  mingling  with  the  various 
classes  of  this  suffering  world,  to  find  one.  most  fertile 
source  of  this  disturbance  and  discontent,  in  the  disagree- 
ment between  the  capacities  of  a  man,  and  the  condition 
to  which  Providence  seemeth  to  have  fixed  him  down. 
Some,  with  most  capacious  minds,  I  have  seen  forced  to 
grind  like  Sampson  in  the  mill  of  a  haughty  and  imperi- 
ous lord  ;  others,  with  great  and  generous  hearts,  oppres- 
sed by  cold  poverty ;  or  forced  to  hang  upon  common 
charity ;  the  ambition  of  others  I  have  seen  land-locked 
and  idle ;  the  intellect  of  others  exhausted  upon  rustic  in- 
ventions ;  the  wit  of  others  upon  winter-evening  tales ; 
beauty  blushing  unseen ;  modesty  uncared  for ;  and  royal 
virtues  held  in  no  repute  :  all  which  their  ill-assorted  lots 
did  cost  the  people  dear,  and  begat  most  indigestible  and 
irritating  humours.  The  mind  seemed  as  in  a  cage  of  con- 
fining conditions,  within  whose  narrow  bounds  it  spent  an 
unprofitable  strength,  it  pined  like  a  proud  man  in  prison, 
or  raged  like  a  strong  man  in  fetters.  By  and  bye,  these 
towering  faculties,  which  in  youth  made  such  efforts  to 
rise  into  their  proper  element,  growing  weary  of  thc^  vain 
endeavour,  have  fallen  into  despair,  and  become  content 
to  think,  and  feel,  and  speak,  and  act  like  the  multitude 
around  ;  or  else  they  have  become  deadly  and  revengeful, 
sour  and  sullen  towards  the  forms  of  life  which  did  im- 
pede their  progress,  holding  a  constant  argument  and  liv- 
ing in  a  constant  warfare  against  the  good  institutions  of 
men,  and  endeavouring  their  little  ability  to  overthrow 
them.  Thus  a  noble  and  ethereal  spirit,  which  God  light- 
ed with  heavenly  fire  to  enlighten  others,  hath  been  quench- 
ed by  noxious  vapours  which  exhaled  from  its  neighbour- 
hood or  hath  turned  into  a  fire-brand  to  set  the  earth  in  a 
blaze.  This  is  a  great  evil  under  the  sun,  and  the  most 
constant  source  of  internal  trouble  to  a  state  ;  it  is  a  gan- 
green,  which,  being  wide  spread,  corrupts  the  whole  con- 
stitution. 

And  it  has  also  been  my  lot  to  see  it  so  spread,  to  live 


OF   JXJI>G3IliNl    TO    COMK*  203 

and  move  amongst  a  whole  people  infected  with  this  mal- 
ady of  their  condition,  and  not  knowing  how  to  be  deliv- 
ered from  it.  The}  were  restless,  and  found  no  peace  in 
the  bosom  of  their  homes.  They  went  unrefreshed  by 
the  rest  of  night  to  their  hated  labours,  and  they  retired 
from  them  only  to  murmer  aloud  ;  they  looked  hard  upon 
your  better  raiment;  their  words  lost  the  soft  tones  of  kind- 
ness and  respect,  and  you  felt  as  in  an  enemy's  country, 
or  amongst  the  people  of  a  house  which  hated  the  house 
of  your  fathers. 

These  inquietudes  of  the  soul  of  man,  and  of  the  ranks 
of  society,  with  their  several  allotments  in  the  field  of  hu- 
man life,  are  to  a  reflecting  mind  almost  as  distressing  as 
the  sluggish,  brute-like  contentment  with  the  food  and 
raiment  which  we  treated  of  above  ;  and  in  time  produce 
those  awful  convulsions  and  insurrections,  those  hot  and 
fiery  contests,  which  society  makes  when,  unmoored  from 
their  settlements,  her  ranks  justle  and  crash  like  stately 
vessels  in  a  storm. 

And  if  we  turn  to  see  how  society  fares  at  the  other  ex- 
treme ;  if  there  be  a  better  assortment  of  the  mind  to  its 
place,  more  contentment  of  the  ranks  with  their  several 
stations,  and  if  what  contentment  there  is  do  rest  upon 
nobler  gratifications  than  those  which  we  deplored  in  hum- 
ble life  ;  then,  from  all  we  can  see  and  learn  in  that  quar- 
ter, things  are  not  mended  much.  There  is  still  unrest  and 
dispeace  in  the  bosom  of  youth,  which  they  seek  to  allay 
in  the  dissipations  of  elevated  life.  They  compete  for  the 
eye  of  women  ;  they  compete  for  the  pink  of  fashion  ;  they 
even  strive  for  the  distinction  of  being  vulgar  and  coarse  ; 
they  compete  for  places  in  the  senate-house;  they  range  the 
world  over  for  sights  and  shows :  thus  by  the  fairness  and 
wildness  of  their  flights,  through  the  amplitude  of  their  range, 
displaying  that  same  restlessness  in  their  present  estate, 
which  the  humbler  youth  does  by  his  flutterings  around  his 
narrow  confines.  And  when  this  misdirected  energy  of  soul 
becomes  exhausted,  they  sink  down  into  a  repose  often  as 


204  01     JliDGMEM     TO    C03IE. 

iinintellectual  and  unspiritual  as  that  we  lamented  among 
the  labourers  of  life.  For  I  reckon  the  vanity- fair  of  a  Sab- 
bath in  the  Park,  or  the  entertainment  of  a  route,  or  the 
triumph  of  an  election,  or  the  morality  of  a  fox -chase  or 
a  horse  race,  to  be  grounds  of  contentment,  to  an  intellec- 
tual immortal  being,  as  disgraceful  and  pitiful  as  the  glory 
of  an  ale-house,  or  the  enjoyment  of  a  fair,  or  the  grand 
entertainment  of  a  human  fight. 

Now  if  I  settle  myself  between  these  two  extremes  of 
humanity,  and  take  an  observation  of  the  middle  orders 
of  men,  then  this  I  often  find — that  the  souls  of  many  have 
died  a  natural  death  among  the  common-places  and  every 
day  engagements  of  the  world — they  rise  and  eat,  and  la- 
bour and  go  to  sleep,  and  rise  again  to  the  same  unintel- 
lectual  round ;  and  so  they  see  the  bustling  faces  of  friends, 
prate  of  news,  and  now  and  then  enjoy  some  social  cheer 
— they  care  and  know  for  little  besides.  This  also  I  find, 
that  others  are  restless  after  gain,  and  vexed  from  morn- 
ing to  night  with  endeavours  to  obtain  it  and  to  keep  it ; 
and,  having  succeeded,  grow  mighty  and  wax  ambitious, 
seeking  titles  and  honours ;  which  having  got,  they  be- 
come insufferably  important ;  while  I  find  many  youths 
sweating  and  sweltering  in  the  midst  of  labour,  and  for 
entertainment  to  their  souls,  seeking  mirth  and  jollity,  and 
other  dangerous  levities. 

This  dissatisfaction  of  tlie  mind  with  its  surrounding 
conditions,  and  these  wretched  refuges  of  contentment  in- 
to which  it  settles  down  at  length,  are,  it  seems  to  me, 
the  chief  causes  of  society's  troubles  ;  which  are  not  to  be 
effectually  removed,  unless  you  can  find  employment  for 
this  excessive  activity,  which  is  wasted  in  restless  schemes, 
and  solace  for  this  bitterness  of  the  soul  which  these  un- 
successful schemes  engender.  This  I  shall  discover  at 
large  out  of  those  divine  rcvekitions,  ^^  hose  excellence  we 
endeavour  to  disclose. 

The  example  of  our  Saviour,  born  in  meanest  estate, 
and  showing  the  glory  of  the  father  through  weeds  of  pov- 


OF  JUDCalENt    TO  COJIE^  205 

&tty  and  in  scenes  of  contempt,  must  take  off  from  all  his 
disciples  the  edge  and  bitterness  of  envy,  and  teach  them 
that  the  capacities  of  the  most  highly  endowed  mind  have 
room  and  verge  enough  within  the  most  mechanical  cal- 
lings ;  while  the  same  example  exhibits  and  enforces  the 
true  way  to  dignify  the  callings  and  the  characters  of  men, 
and  enable  them  to  sit  down  with  a  high  and  noble  con- 
tentment, which  every  thing  may  invade,  but  nothing  shall 
prevail  against. 

In  order  to  know  how  little  station  is  necessary  to  dig- 
nity and  usefulness,  Christians  have  only  to  remark  the 
words  which  the  angel  of  the  Lord's  birth  spake  to  the 
shepherds  who  kept  the  night-watch  over  their  flocks — 
"  To  you  is  born  this  day  in  the  city  of  David,  a  Saviour^ 
which  is  Christ  the  Lord."  He  to  whom  prophets  had 
been  pointing  since  the  fall  of  man  as  the  great  hope  of  all 
the  earth  ;  whom,  in  the  sour  distresses  that  threatened  all 
the  interests  of  righteousness  and  piety,  the  seers  had  des- 
cried afar  off,  and  called  upon  the  hopeless  people  to  take 
heart  and  be  glad,  for  a  light  was  coming  to  enlighten  the 
Gentiles  and  glorify  the  people  of  Israel — hath  at  length 
arrived,  and  the  messenger  of  the  Lord  descends  to  an- 
nounce it  to  the  earth,  and  guide  these  peasantry  to  the 
place  of  his  birth.  "  In  Bethlehem.,  the  city  of  David, 
ye  shall  find  him  ;  and  by  this  sign  ye  shall  recognize  him 
— ye  shall  find  the  babe  wrapped  in  swaddling-clothes  ly- 
ing in  a  manger."  It  was  sufficient  to  denote  him  that  he 
was  surely  the  worst  accommodated  babe  that  night  in 
Bethlehem—  I  might  say  in  the  civilized  world  : — "  The 
meanest,  that  is  he."  Why  was  the  Saviour  of  the  world 
born  and  reared  so  meanly  "?  He  whose  endowments  were 
uncommunicated  and  incommunicable,  his  work  most 
honourable  and  pure  ;  why  was  he  born  amongst  the  com- 
mon herd  of  men — the  vile  and  vulgar  mob,  as  they  are 
termed  and  treated  ?  The  counsellor  who  had  within  him 
that  boundless  ocean  of  wisdom,  whereof  all  that  hath  in- 
hered in  man  is  but  the  bountiful  overflowings — why  was 


20G  ot    JLDGMESl    TO   COME. 

He  not  in  high  seats  of  learning  to  train  the  youth,  or  in 
seats  of  awful  justice  to  rule  with  eijuity  the  people  ?  The 
great  and  mighty  Lord,  who  had  within  him  that  almigh- 
ty power  and  strength,  whereof  the  pillars  of  the  universe 
are  but  a  temporary  scaffolding  reared  by  a  word  of  his- 
mouth,  and  by  a  word  of  his  mouth  to  be  overturned 
again — Why  was  he  not  placed  in  the  seat  of  universal 
empire,  to  do  his  sovereign  will  among  the  sons  of  men, 
and  reduce  them  to  happiness  and  good  order  ?  These 
questions  may  well  be  asked  upon  beholding  him  swath- 
ed up  amongst  the  cribs  and  provender  of  cattle  ;  hedged 
in,  his  life  long,  with  mean  and  mechanical  conditions, 
possessed  of  no  power,  and  honoured  by  no  office,  pinch- 
ed in  liberty  of  speech  and  action,  the  few  years  he  was 
allowed  to  live.  Yet  it  pleaseth  the  Lord  that  in  him 
should  all  fulness  dwell.  Such  was  the  being  and  such 
was  the  condition  into  which  the  Being  was  born,  whom 
all  Christians  call  their  master,  and  to  Avhom  all  subjects 
of  the  divine  constitution  endeavour  to  conform  their  senti- 
ments  and  life. 

Now  if  Christ,  having  such  poor  instruments  to  work 
his  work  withal,  so  little  power  and  rank  and  wealth,  did 
yet  bear  with  meakness  the  imprisonment  of  his  faculties, 
and  look  without  envy  upon  the  tow^ering  height  of  mean 
and  despicable  men — finding  within  his  bosom  a  resting- 
place  of  peace,  in  the  world  a  constant  field  of  active  well- 
doing, in  the  bosom  of  God  a  constant  welcome,  and  in 
the  prospects  after  his  heavy  office  was  well  discliargcd  an 
everlasting  feast  of  hope, — may  not  we  mortal,  erring 
men,  be  glad  to  fulfil  the  will  of  God  in  whatever  condi- 
tion he  may  please  to  place  us,  and  win  to  ourselves  out 
of  the  saddest  aspects  and  in  the  humblest  allotments  of  hu- 
man life,  not  only  endurance  and  contentment,  but  the 
high  engagements  of  a  most  useful  life  ?  Can  poverty  or 
bonds  imprison  the  faculties  of  the  religious  soul — can 
ruin  seize  the  conditions  which  Christ's  most  precious 
blood  hath  purchased  for  his  people — can  adversity  benight 


OF   JUDGMENT    TO    COME.  207 

the  reconciled  countenance  of  God  ?  Cannot  devotion  soar 
as  free  from  dungeons  as  from  gorgeous  temples  ?  and 
will  not  the  mite  of  misery  be  as  welcome  as  the  costly  of- 
ferings of  grandeur  ?  Nay,  verily,  but  the  very  humility 
and  poverty  of  his  people  are  their  commendation  to  God, 
their  necessities  are  their  passport,  their  groans  are  their 
petitions,  and  their  afflictions  are  their  arguments. 

When,  therefore,  there  are  found,  in  abject  poverty, 
spirits  of  passing  excellence  struggling  with  their  depres- 
sion, and  unable  to  extricate  their  genius  or  their  enter- 
prise from  petty  embarrassments,  from  which  they  think 
a  little  more  of  wealth  or  a  little  more  of  station  would 
have  set  them  free  without  a  struggle,  let  them  turn  into 
that  vocation  to  which  Christ  int'oketh  men,  and  apply 
their  faculties  to  those  uses  to  which  Christ  applied  his  ; 
then  shall  their  soul  be  as  tranquil,  though  overflowed 
with  many  waters,  as  was  his,  and  their  end  as  triumphant 
over  this  paltry  world,  and  their  spirit  as  liberally  enlarg- 
ed into  glorious  liberty.  And  though  there  be  on  every 
side  of  us  grovelling  spirits  sleeping  in  the  bosom  of  every 
advantage,  disregarding  the  fairest  occasions  of  honour 
and  of  good,  and  when  they  do  intermeddle  in  affairs, 
spoiling  every  thing  they  undertake  with  the  stain  of  their 
own  meanness ;  what  is  there  in  this  to  stir  our  envy  ?  in 
the  eye  of  reason  they  are  degraded  and  disgraceful,  how- 
ever prominent  in  the  eye  of  silly  people ;  in  the  eye  of 
God  they  are  condemned  for  profligate  squanderers  of  his 
good  and  gracious  gifts ;  and  they  are  ripening  their  blos- 
soms for  such  a  wintry  blast  as  shall  sear  -and  waste  and 
desolate  them  for  ever.  Poor  men  !  their  case  is  pitiful, 
passing  pitiful.  Be  gracious  to  them,  be  full  of  prayer 
for  them  ;  for  they  pass  like  the  flower  of  the  grass,  which 
flourisheth  in  the  morning  and  in  the  evening  is  cut  down, 
and  the  place  which  now  knows  them  shall  soon  know 
them  no  more.  Oh  !  it  chaseth  away  for  ever  all  repin- 
ings  from  the  Christian's  soul,  to  behold  the  discrepancy 
between  the  Saviour's  divine  capacities  and  the  Saviour'? 


208  QV    JLDG31ENi'    TO   COME. 

humble  lot ;  and  it  teacheth  him  resignation  to  his  for- 
tunes, and  contentment  in  the  midst  of  them,  not  out  of  a 
slothful  and  indolent  spirit,  but  out  of  the  conviction  that 
from  the  worst  fortune  a  life  of  the  greatest  activity  and 
gainfulness  may  be  made  to  arise.  The  sun  never  ariseth 
so  glorious  as  when  he  divideth  the  thick  clouds  of  the 
morning,  and  looketh  forth  from  his  pavilion  of  thick 
waters  round  about  him ;  nor  does  man  ever  bespeak  so 
much  his  spiritual  strength,  or  show  so  like  to  God,  as 
when  he  rcjoiceth  with  a  serene  joy  over  darkness  and 
trouble,  and  gathers  sweet  refreshment  to  his  glory  from 
the  clouds  which  overcast  him. 

It  is  not  sluggish  contentment  T  advocate  ;  I  would 
rather  see  a  man  wrestle  against  his  lot  than  miserably  suc- 
cumb, rise  rampant  and  shake  from  him  the  throngs  and 
whips  that  scourge  him,  take  arms  and  perish  like  a  man, 
than  whine  and  weep  under  inglorious  bonds.  It  is  a  vic- 
tory and  triumph,  no  pitiable  debasement,  I  contend  for ; 
and  while  I  shut  out  material  tools  to  express  your  mind 
and  will  before  the  beholding  world,  I  hand  you  spiritual 
tools  to  express  it  with,  before  alL beholding  God,  your 
own  conscious  soul,  and  the  innumerable  host  of  heaven. 
If  you  have  a  capacious  mind,  but  no  books  nor  school 
to  train  it  in,  nor  theatre  of  high  debate  to  display  it  be- 
fore, then  be  it  between  you  and  God,  and  those  whom 
he  hath  placed  about  you.  Be  the  book  of  God  your 
hand-book,  and  the  universe  of  God  your  eye-book,  and 
the  providence  of  God  your  book  of  problems  to  be  re- 
solved ;  and  be  your  own  soul,  your  family,  your  friends, 
every  ear  which  listens — the  theatre  before  which  to  de- 
monstrate your  knowledge  ;  this  is  amplitude  enough. 
Is  your  heart  generous  and  pitiful,  but  forced  by  niggard 
fortune  to  confine  itself  within  narrow  bounds  of  well- 
doing ?  then  there  is  the  generosity  of  feeling  and  of  ut- 
terance ;  there  is  a  kind  word  and  a  good  counsel,  which 
the  wretched  need  as  much,  but  seldomer  receive,  than 
an  alms.     Feel  no  envy  ;  that  is  generous :  indulge  no 


OF   JUDGMENT   TO   COME.  209 

malice  ;  that  is  gracious  :  study  no  revenge ;  that  is  boun- 
tiful :  it  was  thus  that  Christ  testified  that  passing  gene- 
rosity  of  spirit  which  hath  made  him  the  boast  of  man- 
hood. I  suppose  he  gave  less,  because  he  had  less  to 
give,  than  many  amongst  ourselves ;  but  he  gave  a  vol- 
ume of  wise  counsel,  and  bequeathed  a  treasure  of  good 
feeling,  which  is  now  esteemed  the  most  precious  jewel 
this  world  contains  within  its  orb.  Do  you  say  your  no- 
ble ambitions  are  land-locked  and  idle  by  reason  of  hope- 
lessness— is  there  no  field  for  ambition  in  being  a  wise, 
good,  and  glorious  creature,  after  God's  own  image  re- 
newed ?  is  there  no  hope  of  conquering  sin,  misfortune, 
death,  and  the  grave,  of  rising  to  honour,  glory,  and 
immortality  ?  till  there  be  midnight  darkness  in  these 
avenues  and  outlets  of  the  soul,  tell  me  not  of  hopeless- 
ness, of  land-locked  and  idle  ambition.  Doth  your  wit 
rust  like  a  sword  hanging  in  its  sheath  ?  then,  though  I 
have  no  outlet  for  that  species  of  wit  which  they  call  droll 
and  comical,  and  which  finds  its  feasts  in  farces  and  cari- 
catures, in  obscuring  and  distorting  truth— yet  for  that 
true  wit  which  lies  in  exposing  affectation  and  vice,  and 
unveiling  the  subterfuges  of  self- deceived  nature,  and 
holding  the  true  mirror  up  to  man  that  he  may  know  him- 
self, and  knowing  himself  be  ashamed — that  wit  which 
lies  in  dressing  truth  and  excellency  in  proper  images,  and 
brings  God  into  view  through  clouds  and  darkness,  that 
we  may  flee  to  his  mercy  and  forgiveness,  and  love  his 
image — for  such  wit  there  is  abundant  outlet ;  for  that  is 
the  very  highest  office  which  a  Christian  can  perform  for 
himself  or  his  friend.  And  for  that  higher  vein  of  genius 
which  seeks  its  way  in  poetry  and  song — there  are  to  be 
exhibited  all  the  attributes  of  God  and  life  of  christian 
virtue,  and  peace  and  joy  in  believing,  and  everlasting 
freedom  from  thraldom  and  impediment. 

These,  these  are  the  proper  excursions  for  the  faculties 
of  man  into  the  provinces  of  God's  holy  nature  and  righte- 
ous ways;  these  console  the  spirit  that  delights  itself 


210  OF   JUWG31ENT   TO   COME. 

therein,  and  treat  it  with  a  feast  sweeter  than  honey  and 
the  honeycomb,  and  replenish  it  with  a  treasure  more 
valuable  than  the  mines  of  the  east.  And  these  regions 
of  thought  and  activity,  are  open  as  the  gates  of  the  morn- 
ing, and  free  as  the  liberty  of  thought  itself.  Rank  hath 
no  preference  here ;  fortune  brings  no  accession  hither ;  a 
sceptre  is  no  advancement ;  and  a  library  of  learning 
proves  often  altogether  cumbrous.  Therefore,  be  encou- 
raged to  put  forth  each  man  his  mind  and  spirit  and  will, 
in  these  highways  of  thought  and  business.  And  the 
Lord,  as  ye  advance,  will  open  wide  the  gates  of  liberty, 
until  at  length  death  shall  knock  off  the  fetters  of  the  mind, 
to  become  free  and  moveable  as  the  angels  of  God. 

I  wish  I  had  a  dwelling-place  in  every  bosom,  and  could 
converse  with  every  faculty  of  man,  that  I  had  an  ear  to 
hear  their  murmurings,  their  sighings,  their  groanings, 
imd  all  their  secret  griefs ;  and  I  wish  that  I  had  a  faculty 
to  understand  all  the  parts  and  kindly  offices  of  religion, 
Avhich  in  this  present  age  seemeth  to  be  in  bonds  and  to 
want  enlargement;  then  would  I  draw  near  to  every  re- 
pining, grieving,  hampered  faculty  of  every  spirit,  and 
out  of  my  spiritual  guide  I  would  sing  over  it  a  soft  and 
soothing  strain,  sweetly  set  to  its  melancholy  mood,  and 
aptly  fitted  to  its  present  infirmity,  until  each  languishing 
part  of  human  nature  should  be  refreshed,  and  peace  should 
come,  and  blushing  health  arise,  and  glowing  strength 
spring  up  hastily,  and,  like  a  strong  man  from  sleep,  or 
a  giant  refreshed  with  wine,  the  whole  soul  should  recover 
a  divine  strength,  and  push  onwards  to  perfection  heartily 
and  happily,  with  the  full  consent  of  all  her  powers.  But 
no  man  can  get  such  a  faculty  of  drawing  the  distressed 
parts  of  fiillen  nature  into  an  acquaintance  with  the  healing, 
strengthening  medicines  of  the  Gospel  of  peace.  Yet  is 
there  one  to  \vhom  this  happy  function  appertaineth,  the 
Holy  Spirit  of  God,  whose  unction  is  to  the  spirit  what 
light  and  food  and  balmy  sleep  are  to  the  body  of  man ; 
and  whose  unspeakable  comfort  and  unwearied  strength 


OF    JUDGMENT    TO    COME.  ^H 

we  may  every  one  partake  of,  seeing  God  longeth,  loveth 
to  pour  it  forth  more  affectionately  than  a  father  doth  to 
give  bread  to  his  starving  child.  Then,  then,  arise,  arise, 
ye  sons  of  depression  and  misfortune,  arise  from  your 
lowly  beds,  arise  from  your  sinful  conditions,  burst  asun- 
der the  confinements  of  a  narrow  lot ;  cease  from  brood- 
ing griefs,  severe  complainings,  and  every  disquieting 
thought ;  join  fellowship  with  the  great  comforter  of  this 
afflicted  world,  even  the  Spirit  of  Truth,  who,  from  the 
lowest  pass  of  misery,  will  raise  you  to  a  height  of  hea- 
venly temper,  and  all  the  universe  shall  smile  in  the  eye 
of  your  recovered  joy,  and  the  most  discordant  adversities 
of  life  become  full  of  a  divine  wisdom  and  order. 

What  hath  the  meanest  cottager  to  fear,  what  the  most 
laborious  workman  to  complain  of,  when  possessed  of 
this  divine  companion,  who  shall  unravel  this  fitful  dream 
of  existence,  and  show  it  to  be  a  dispensation  of  God, 
full  of  mercies  and  of  comforts  ?  And  the  Scriptures, 
which  furnish  his  cottage,  shall  be  instead  of  palace  orna- 
ments and  noble  visitants,  and  shall  furnish  a  better  code 
to  guide  him  than  the  formulary  of  any  court ;  and  his 
joys  and  sorrows  awake  as  deep  an  interest  in  the  mind 
of  our  common  Father  as  those  of  royalty  ;  and  the  inci- 
dents and  changes  and  catastrophes  of  his  cottage  scenes, 
are  as  well  recorded  in  the  book  of  God's  remembrance  as 
the  transactions  of  an  empire,  and  he  hath  the  faculty  of 
extracting  honey  from  the  bitterest  weed  in  his  humble 
field  of  existence ;  and,  though  the  bed  of  his  distress 
may  be  dark,  lonely,  and  unattended,  the  bosom  of  his 
Redeemer  is  his  pillow,  and  the  shadow  of  his  wings  his 
covert,  and  angels  that  have  not  fallen  beckon  him  to  the 
house  not  made  with  hands,  eternal  in  the  heavens,  where 
is  fulness  of  joy  and  pleasures  for  evermore. 

Upon  these  unremoveable  foundations,  the  divine  con- 
stitution placeth  the  contentment  of  every  rank,  high  and 
low,  and  into  these  undebarred  avenues  of  activity  it  cal- 
leth  the  awakened  spirits  of  every  man.     There  is  room 


212  OK    JUDGMli.NT    TO    COMli. 

enough  in  all  vocations  for  the  display  of  every  natural  fac- 
ulty and  superadded  grace,  and  in  every  vocation  hath  the 
arch  enemy  reared  up  a  fabric  of  delusion  against  the  Most 
High  ;  to  overturn  which,  and  rase  it  to  the  foundation, 
and  on  its  ruins  erect  the  work  of  faith,  the  labour  of  love, 
and  the  patience  of  hope,  is  work  and  honour  enough  for 
the  longest  lifetime  and  the  largest  faculties,  aided  and  di- 
rected by  the  Spirit  of  God. 

If  men  were  under  the   influence  of  these  principles, 
which  are  but  a  scantling  of  the  whole,  those  grievances 
of  the  various  ranks  of  life,  which  we  set  forth  as  the  chief 
irritation  of  society,  would  cease.     The  miserable  man  of 
whom  we  spoke,  into  whose  enjoyment  discontent  hath 
eaten  like  a  canker,  and  who  oppressed  w  ith  evil  condi- 
tions, hath  no  more  nerve  for  life,  but  bitterly  makes  his 
moan  to  the  ear  of  solitude,  and  singeth  sadl}'  of  departed 
hope  and  miserable  fortune — to  him  the  Comforter  would 
come,  and  take  him  into  his  kindly  embrace,  and  whisper 
into  his  ear  softening  and  soothing  speeches,  telling  him 
of  life  beyond  the  grave,  where  there  is  no  sighing  nor 
weeping,  nor   any  grief — of  a   Father  in  Heaven,  who 
watched  over  him  by  night  and  day — of  a  shepherd  that 
will  feed  him  by  the  still  w\^ters,  and  of  things  unutterable, 
which  await  him  in  his  Father's  house.     The  imprison- 
ed sympathies  of  the  woeful  man  being  thus  enlarged  and 
satisfied  out  of  the  abundance  of  heavenly  food,  he  walks 
abroad,  satisfied  with  himself  and  w^ith  his  condition,  lov- 
ing his  brethren  of  men  whom  he  lately  disreputed,  and 
acting  stoutl}^  his  worthy  part  in  that  bustling  scene  which 
lately  thronged  upon  his  memory  a  thousand  ancient  dis- 
appointments, but  which  now  brightens  with  a  thousand 
hopes,  and  is  sweetened  with  a  thousand  wholesome  uses. 
And  again,  that  brutal  man,  of  whom  we  told,  who 
hath  his  pleasure  in  sensual  and  riotous  scenes,  living  con- 
tent with  mere  animal  gratification,  unreasonable,  unspir- 
itual,  unenlightened,  drudging  with  cattle  his  weary  life, 
feeding  himself  for  mere  drudgery,  and  caring  for  nothing 


OF    JUDGMENT,  TO    COME.  213 

beyond — to  him  the  Comforter  would  come,  and  teach 
him  how  to  become  a  man — a  son  of  immortality ;  awa- 
ken spiritual  tastes,  introduce  him  to  spiritual  people,  make 
him  a  husband  and  a  father,  from  being  a  regardless  man, 
and  teach  him  to  keep  at  home,  instead  of  being  a  vaga- 
bond upon  the  earth. 

And  again,  that  plodding  mai,  whose  contentment  with 
the  daily  routine  of  business  we  blamed— and  that  schem- 
ing man,  whose  ambition  to  clinb  through  wealth  to  place 
and  power,  we  set  forth — and  that  toiling  youth,  whose 
miserable  reliefs  and  refreshments  in  dangerous  gaities  we 
pitied — all  these  forms  of  active  man,  the  Comforter  would 
mightily  improve  and  refine ;  touching  the  spiritlesss 
drudge  with  a  wand  of  power,  that  would  quicken  him 
into  a  thoughtful  and  a  spiriiual  man,  and  draw  him  into 
converse  with  God  and  communion  with  heaven ;  teach- 
ing the  schemer  to  scheme  fDr  eternity,  and  making  him 
ambitious  of  all  heavenly  accomplishments,  thrilling  the 
soul  of  the  youth  with  love  ^or  Christ  and  his  Christian 
vocation — enlivening  the  coi  science  of  all  to  a  thousand 
new  perceptions  of  duty  and  usefulness,  and  filling  the  soul 
with  a  constant  fund  of  devotion  and  peace. 

Finally,  those  of  high  birta  and  fortune,  who  pass 
through  a  vain,  hot,  unbridled  youth,  to  settle  down  into 
a  manhood  of  worldly  ambitiai  and  display,  this  divine 
Comforter  would  catch  and  tinorously  defend  from  the 
snare  of  fashion  and  folly,  and  v^hen  pleasure  sets  forth  her 
most  delicious  baits,  and  treat  succeeded  treat  in  well-stu- 
died succession,  when  by  luxury  and  beauty  the  pulse  of 
life  is  raised,  and  by  congenia.  sentiment  and  song  the 
heart  is  kept  in  unison  and  the  fancy  dazzled  by  the  finest 
creations  of  genius^ — all  to  win  favour  for  most  unholy 
practices,  then,  in  that  most  trying  moment,  the  guardi- 
an Spirit  of  God  would  spread  the  sober  shades  of  truth 
over  the  tempting  scene,  and  raise  up  a  brighter  creation 
out  of  the  promises  of  God  to  out-tempt  the  tempter,  and 
he  would  fill  it  with  the  beauty  of  angelic  forms,  with  the 


214 


OF    JUDCaiENT    TO    GOME. 


feast  and  fatness  of  God's  house,  and  the  raptures  of  his 
ravished  people,  and  so  preserving  the  youth  uncorrupt- 
ed,  lead  him  into  settled  manhood,  and  make  him  a  man 
great  in  well-doing,  the  patron  of  good  works,  an  honour 
to  his  name,  and  the  boast  of  the  country  round. 

Thus,  truly,  it  would  fsre  with  all  conditions,  if  they 
would  take  up  the  paterns  of  Christ  and  imbibe  his  Spirit ; 
and  thus  would  the  ills  of  every  condition  be  treated,  and 
men  live  happy  and  die  peaceful,  and  enter  into  everlasting 
habitations. 


•^ 


OF  JITDanSBNT  TO  COM£. 

PART  IV. 

PRELIMINARIES  OF  THE  SOLEMN  JUDGMENT. 

The  Almighty  Governor  of  heaven  and  earth,  having 
such  claims  upon  the  human  race,  and  such  a  regard  for 
their  well-being,  as  we  set  forth  in  the  first  head  of  this  ar- 
gument, did  accord  to  the  wants  and  welfare  of  human  na- 
ture that  constitution  of  laws  whereof  we  have  unfolded 
the  principles,  and  the  excellent  adaptation  both  to  the 
individual  and  the  social  state  of  man.  Having  done  so 
much,  he  might  have  left  it  to  make  way  upon  the  strength 
of  its  own  merits,  without  any  further  recommendation 
than  its  present  fitness  and  advantage ;  in  which  case  he 
would  have  stood  to  us  in  the  relation  of  a  councellor  who 
points  out  the  good  and  evil  of  conduct,  and  the  way  to 
reach  tranquillity  and  happiness ;  or  of  a  father  who,  be- 
fore he  departs,  bequeaths  to  his  children  the  legacy  of 
his  wisdom  and  affection.  Even  so,  God,  having  reveal- 
ed his  best  counsels  to  the  sons  of  men,  might  hiive  reti- 
red within  the  veil  and  left  all  beyond  the  grave  secret  and 
unknown. 

But  perceiving  in  us  such  contumacious  neglect  of  him- 
self, and  of  all  that  he  could  do  for  our  sakes,  and  such 
base  preference  of  sensual  and  temporary  interests  ovei' 
spiritual  and  eternal,  he  hath  appointed  a  day  in  which  he 
will  call  an  account  of  the  good  and  the  evil,  and  make  a 
grand  and  notable  decision  between  those  who  regarded  him 
and  those  who  regarded  him  not.  For  he  hath  too  tender 
an  interest  in  that  which  is  good  not  to  sustain  it  by  everv" 
means,  while,  for  that  which  is  evil,  he  hath  too  great  an 


UIG  a>    JAJDGMEAT   TO    COME. 

abhorrence  to  keep  its  direful  consequences  secret ;  there- 
fore it  hath  pleased  him  to  lift  up  the  veil  of  death  and  the 
grave,  and  show  the  spectacle  of  eternal  judgment  and  the 
separate  issues  of  obeying  and  disobeying  his  revealed  law. 
Frequent  descriptions  are  given  of  this  judgment  in  the 
Scriptures,  and  allusions  to  it  are  ever  recurring  through- 
out the  preaching  of  Christ  and  of  the  Apostles.    It  is  used 
to  arrest  the  fears  of  the  wicked,  and  to  rejoice  the  pa- 
tience of  the  righteous.     To  escape  the  wrath  to  come,  is 
the  ground  upon  which  all  men  are  commanded  to  repent 
and  to  believe  in  Christ,  who  came  into  the  world  that  men 
might  not  perish,  but  have  everlasting  life.     By   this  in- 
stitution of  judgment,  God  hath  superinduced,  upon  the 
afFectionateness  of  the  father  and  the  kindness  of  the  coun- 
sellor, the  authority  of  the  law-giver  and  governor ;  and 
his  revelations,  from  being  admonitions  and  exhortations, 
pass  into  the  severe  character  of  laws  which  it  is  perilous 
to  disobey.     All  that  hath  been  hitherto  propounded  of 
their  good  consequences  must  therefore  be  regarded,   not 
as  acts  of  judgment  so  much,  as  natural  effects  flowing 
from  their  obedience.     We  come  now  to  the  awful  exer- 
cise of  Almighty  judgment,  having  hitherto  treated  only 
of  his  exquisite  wisdom,  his  long  suffering,  mercy,  and 
his  most  abundant  kindness. 

Now,  though  this  be  a  subject  of  pure  revelation,  it  is 
one  which  may  be  handled  with  great  difference  to  human 
reason  and  to  our  natural  sentiments  of  justice  ;  and  there- 
fore we  solicit,  as  formerly,  from  our  reader,  a  lively  ex- 
ercise of  all  his  faculties,  and  a  ready  proposal  of  all  his 
doubts ;  our  object  being  not  to  overawe  him  with  ter- 
rific descriptions  of  things  unseen,  in  which  imagination 
may  at  liberty  disport,  but  to  convince  him  how  conso- 
nant things  revealed  are  to  the  best  sentiments  and  inter- 
ests of  mankind.  We  have  seen  how  exquisitely  God 
hath  accorded  his  law,  to  the  honour  and  advantage  of 
man,  and  he  may  therefore  be  expected  to  accord  the 
judgment  thereof  no  less  exquisitely  to  our  sentiments  o€ 


OF    JUDGMENT    TO  COME.  :;>|7 

justice  and  equity  ;  for  we  take  it  to  be  a  iirst  principle 
of  every  communication  from  a  wise  and  good  God,  that 
it  should  have  something  in  it  for  the  advantage  of  the 
creature  to  whom  it  is  made  :  and,  accordingly,  we  hope 
to  make  it  appear  that  God  doth  not  preserve  his  dignity 
at  the  expense  of  his  justice,  or  wield  his  authority  at  the 
expense  of  his  mercy,  but  consulteth  for  all  his  noble  at- 
tributes equally  and  alike ;  in  every  action  making  their 
combined  lustre  to  shine  forth. 

In  order,  therefore,  to  carry  the  reason  of  men  along 
with  us  into  this  solemn  subject  of  judgment  to  come,  we 
shall  consider  the  doubts  and  difficulties  which  the  mind 
hath  in  meditating  the  transactions  of  the  great  day,  and 
endeavour  to  render  the  best  resolution  of  them  in  our 
power,  before  entering  upon  the  very  article  of  the  j  udg- 
ment,  and  the  principles  upon  which  it  proceeds.  These 
preliminary  doubts  and  hesitations  are  of  two  classes;  one 
arising  from  the  difficulties  of  conception,  the  other  arising 
from  our  apprehensions  lest  justice  should  be  violated. 

The  first  class  to  which  we  shall  give  immediate  atten- 
tion, springs  from  ruminating  upon  the  magnitude  of  the 
work  to  be  performed,  and  the  incredible  multitude  to  be 
judged.  When  we  would  grapple  with  the  subject,  con- 
ception is  stunned  and  calculation  confounded,  and  a  most 
unpleasant  incertitude  induced  upon  the  mind.  Our  slow- 
moving  faculties  cannot  reckon  the  countless  multitude, 
our  subdivisions  of  time  cannot  find  moments  for  the  ex- 
ecution of  the  mighty  work.  The  details  of  each  case 
reaching  to  the  inmost  thought,  the  discrimination  of  their 
various  merit  and  demerit,  with  the  proportionate  award 
of  justice  to  each,  seem  a  weary  work,  for  which  infinite 
time,  as  well  as  Almighty  faculties,  are  required.  Tak- 
ing advantage  of  this  confusion  of  the  faculties  of  concep- 
tion, many  evil  suggestions  enter  into  the  mind,  and  de- 
stroy the  great  effect  which  the  revelation  of  judgment  to 
come  is  designed  to  produce.  One  thinks  he  will  pass 
muster  in  such  a  crowd,  and  that  he  need  not  take  the  mat. 

28 


218  of    JLDG31ENT    TO    C03IE. 

ter  to  heart ;  another,  that  he  will  find  a  sort  of  countenance 
in  the  multitudes  that  are  worse  than  he ;  a  third,  that  if 
he  be  condemned,  it  will  be  in  the  company  of  those  whose 
company  he  preferred  on  earth,  and  will  continue  to  pre- 
fer so  long  as  he  continues  to  be  himself;  and  thus  the 
whole  power  of  the  revelation  is  laid  prostrate. 

In  like  manner  have  I  seen  every  other  revelation  of  God 
deflowered  of  its  beauty  and  defeated  of  its  strength  by 
similar  endeavours  to  dive  into  the  methods  by  which  it 
is  to  be  carried  into  effect.  For  example,  out  of  all  the 
good  which  there  is  in  the  revelation  of  creation  and  pro- 
vidence, it  were  as  easy  to  escape  by  similar  interrogations 
into  the  method  of  operation. 

It  is  said  that  God  created  man  of  the  dust  of  the  earth, 
and  that  he  formed  Eve  of  a  rib  from  Adam's  side.  This, 
as  it  stands,  is  a  sublime  lesson  of  God's  power  and  our 
humble  origin,  and  of  the  common  incorporate  nature  of 
man  and  woman ;  but  if  you  go  to  task  your  powers  of 
comprehension,  you  are  punished  for  your  presumption 
by  the  arid   scepticisms  and  barrenness  of  heart  which 
comes  over  you.    Make  man  of  dust?  we  soliloquize.  How 
is  that?     Of  dust  we  can  make  the  mould  or  form  of  man, 
but  what  i?  baked  clay  to  living  flesh  and  conscious  spirit  ? 
Make  it  in  one  day  ? — these  thousand  fibres,  more  deli- 
cate than  the  gossamer's  thread — ^^these  thousand  vessels, 
more  fine  than  the  discernment  of  the  finest  instrument  of, 
vision — these  bones,  balanced  and   knit  and   compacted 
so  strongly — these   muscles,  with  their  thousand  combi- 
nations of  movement — this  secret  organization  of  brain, 
the  seat  of  thought— the  eye,  the  ear,  the  every  sense,  all 
constructed  out  of  earth,  and  in  one  day  ?     This  stately 
form  of  manhood,    which   requires    generation   and  slow 
conception,  and  the  milky  juices  of  the  mother,  and  ten 
thousand  meals  of  food,  and  the  exercise  of  infinite  thought 
and  actions,  long  years   of  days  and  nights,    the  one  to 
practise  and  train,  the  other  to  rest  and  rcTresh  the  frame, 
before  it  can  come  to  anv  maturity — this  is  to  be  created 


OF   JUDGMENT   TO   COiME.  21  ^ 

in  one  day  out  of  primitive  dust  of  the  ground  ?  Impos- 
sible !  unintelligible  !  And  if  we  go  farther  into  the  thing, 
and  meditate  that,  seeing  there  was  no  second  act  of  God, 
this  creation  out  of  dust  was  not  of  one  man  and  one  wo. 
man,  but  of  all  men  and  all  women  that  have  been  and  are 
to  be  for  ever ;  that  it  was  virtually  the  peopling  of  all  na- 
tions and  kingdoms  of  the  earth  in  one  day  out  of  inani- 
mate dust — who  can  fathom  the  work  ?  It  is  inconceiva- 
ble, idle,  and  not  worthy  a  thought.  Thus  the  mind  be- 
comes the  dupe  of  its  own  inquisitiveness,  and  loseth  all 
the  benefit  of  this  revelation. 

Not  less  out  of  the  comforts  of  Providence  have  I  seen 
the  wisest  men  beguiled  by  the  nicety  and  importunate- 
ness  of  their  research.  They  have  reasoned  of  the  multi- 
tude of  God's  avocations  throughout  the  peopled  universe, 
in  every  star  imagining  the  centre  of  some  revolving  sys- 
tem, in  every  system,  the  dwelling-place  of  various 
tribes  of  beings,  until  they  had  the  Almighty  so  occupi- 
ed as  neither  to  have  time  nor  care  for  our  paltry  earth. 
And  if  you  can  fix  their  attention  upon  the  earth,  they  do 
straitway  so  overwhelm  themselves  with  the  myriads  who 
dwell  thereon,  and  their  own  insignificant  place  amongst 
so  many,  that  they  cannot  see  the  small  part  of  his  provi- 
dence which  can  be  afforded  unto  them ;  and  thus,  from 
prayer,  from  trust  and  hope  of  future  bliss,  they  escape 
into  a  heartless  indifference  and  a  wreckless  independence 
towards  their  Creator  ;  all  which  ariseth  from  their  subdi  - 
viding,  by  accurate  calculation,  the  great  work  which  God 
hath  to  do,  without,  at  the  same  time,  multiplying  the  pow- 
er of  the  Almighty  to  discharge  it  all,  untroubled  and  undis- 
turbed. I  could  show  equally  fatal  results  WTOught  by 
the  same  unrestrained  appetite  for  speculation  in  the  great 
work  of  redemption,  but  it  would  lead  me  away  too  far 
from  the  scope  of  the  argument. 

Now  as  in  creation  I  pretended  not  to  unfold  the  meth- 
ods of  bringing  all  things  into  being  and  harmonious  ac- 
tion, neither  in  providence  to  disclose  the  means  for  deal- 


220  OP   JliDGMEM    TO    COME. 

ing  out  to  thein,  day  by  day,  those  supplies  of  nourish- 
ment and  power  by  which  their  being  and  their  action  are 
sustained ;  no   more  do  I  undertake  to  unfold  the  forms 
of  process  by  which,  in  the  last  dread  day,  the  Almighty 
Judge  will  deal  out  to  each  mortal  the  measure  of  his  de- 
serving or   delinquency  ;   being  convinced  that  from  any 
such  attempt  there  would  come  up  over  my  mind  a  mist 
thicker  than  that  which  covered  the  land  of  Egypt,  in  the 
midst  of  which   I  should  wander  like  the  sinful  men  of 
Sodom.     But  will  I  therefore  abide  from  sceptical  men 
any  derision  or  scorn  to  be  cast  upon  this  solemn  affair  ? 
Never.     The  mole,  who  worketh  his  little  gallery  under 
the  ground,  may  as  well  pretend  to  understand  the  mi- 
nings and  counterminings  of  a  mighty  army  ;  the  New 
Holland  savage  may  as  well  pretend  to  understand  the  no- 
ble forms  of  a  British  Assize  by  his  own  club-law  admin- 
istration, as  may  vain  man,  though  educated  in  these  en- 
lightened times,  pretend  to  understand  the  forms  of  the 
Almighty  procedure  of  j  udgment.     Nor  are  these  perplex- 
ities to  be  resolved  by  any  supply  of  intelligence,  for  we 
shall  never  be  able  to  understand  any  of  the  works  of  God ; 
but  they  are  rather  to  be  carried  off  by  meditating  upon  the 
magnitude  of  the  Almighty's  power  and  wisdom  to  do  all 
the  pleasure  of  his  will.     As  to  founding  scepticism   or 
disbelief  upon  this  incompetency  of  our  conception,  it  is 
the  height  of  weakness  and  ignorance  ;   seeing  there  is  not 
one  single  case  in  which  conception  does  not  suffer  the 
same  eclipse,  and  calculation  the  same  confusion  of  their 
powers,  when  they  would  essay  to  contend  with  any  oth- 
er of  the  doings  of  the  Lord.     Let  them  endeavour  to  reck- 
on up  the  number  of  months  which  he  sustains  in  the  va- 
rious animal  tribes  ;  or  the  number  of  organs  which  go 
by  their  healthy  operation  to  continue  the  well-being  of 
each, — the   fibrous  sinews,  the   cellular  folds,  the  pipes 
and  channels  through  which  life's  fluids  are  diffused.     Let 
them  reckon  up  the  number  of  seeds  which  he  generates 
every  year  for  their  sustenance,  or  the  many-webbed  struc- 


OF   JUDGMENT   TO   CQME.  221 

lure  of  one  single  plant.  Let  them  tell  the  number  of  im- 
aginations which  the  indwelling  soul  can  conceive,  the 
rate  at  which  they  speed  through  the  provinces  of  time 
and  space,  the  number  of  past  impressions  which  lie  trea- 
sured in  the  mind,  and  the  number  of  hopes  and  wishes 
which  it  sendeth  scouting  into  the  portentous  future.  Let 
them  fathom  the  depth  of  space,  and  circumnavigate  the 
outward  bounds  of  creation,  and  bring  home  the  number 
of  the  stars  through  all  the  glorious  galaxies  and  the  milky- 
way  of  heaven, — and  sum  the  number  of  living  things, 
vegetable,  animal,  and  rational,  which  are  found  under  the 
dominion  of  God ;  and  they  shall  find  how  utterly  une- 
qual is  the  task,  when  the  powers  and  faculties  of  man 
would  cope  with  any  one  of  the  works  of  Almighty  God. 
Now,  if  by  one  word  of  his  mouth  he  could  create  the 
subtle  and  pervading  light,  and  by  another  carpet  the  cha- 
otic earth  with  green  and  fragrant  beauty,  and  by  a  third 
replenish  all  its  chambers  with  living  creatures,  and  by  a 
fourth  beget  the  winged  fancy  and  creative  thought  of 
man;  since  which  day  of  wondrous  birth-giving,  creation 
hath  stood  strong  and  steadfast,  and  procreation  srone  on 
successive,  and  will  continue  so  to  do,  the  astronomers 
demonstrate  and  tlie  naturalists  declare,  until  the  same 

powerful  word  interfere  to  shake  and  overthrow  it  all 

who,  who  can  misgive  of  the  ability  of  God  in  one  day  of 
judgment  to  review  all  the  effects  which  one  day  of  crea- 
tion did  originate,  and  to  organize  a  new  constitution  of 
things  which  shall  be  stable  and  everlasting  as  this  in  which 
we  have  our  present  abode.  It  seemeth  to  me,  that  what 
we  call  the  day  of  judgment,  we  shall  thereafter  call  the 
day  of  second  creation,  on  which  God  launched  our  being 
anew,  and  furnished  our  voyage  of  existence  the  second 
time  ;  and  it  may  be  recounted  by  us  in  one  short  chap™ 
ter,  at  the  beginning  of  the  sacred  annals,  even  as  our 
creation  is  recounted  in  the  Bible  ;  and  prove  to  us,  when 
it  is  past,  as  incomprehensible  a  work  as  it  now  doth  seem 
to  us,  looking  forward,  or  as  creation  seemeth  to  us,  look-- 


'22'2  Of    JUDGME^T    TO    COME. 

ing  backward ;  and,  though  incomprehensible,  be  as  pres- 
ent to  our  feelings  and  our  observation  as  the  objects  of 
creation  are,  and  as  demonstrative  of  God's  justice  as  cre- 
ation is  demonstrative  of  his  power. 

As  to  the  forms  with  which  it  is  presented  in  Scripture, 
viz.  the  ushering  in  of  the  solemn  day  by  the  archangel 
and  the  trump  of  God — the  white  throne  of  judgment, 
with  the  judge  that  sitteth  thereon — the  glorious  company 
of  angels — the  opening  of  the  books,  in  which  stand  re- 
corded every  man's  account  of  good  and  ill — the  solemn 
separation,  to  the  right  and  the  left,  of  the  two  great  di- 
visions of  men — and  their  separate  verdicts  of  blessing 
and  of  cursing, — these  are  no  more  to  be  understood  by  the 
letter  than  any  other  of  the  works  of  God,  but  to  be  taken 
as  an  image  or  device  of  the  transaction,  done  Avith  the 
best  similitudes  that  the  earth  contains ;  and  seeing  there 
never  was  and  never  will  be  a  state  of  society  to  which  a 
day  of  judgment  is  strange,  God  hath  chosen  this  emblem 
as  being  the  most  likely  interpretation  of  it  to  the  under- 
standing and  feeling  of  all  men  in  all  ages  to  whom  the 
tidings  of  it  might  come.  But  it  were  a  vain  thing  to 
puzzle  imagination  and  perplex  conception  with  the  de- 
tails thereof,  with  the  array  of  a  human  assize  or  the  bus- 
tle of  a  judgment-seat,  where  all  the  world  was  to  appear 
and  be  taken  successively  under  cognizance  of  the  judge  ; 
for  instantly  immensity  overwhelms  the  thought,  and  stu- 
pifies  the  feeling,  the  crowd  forms  a  shelter  to  the  fears, 
and  the  company,  the  innumerable  companions  of  our 
fate,  gives  a  cheer  to  the  misgiving  heart.  We  throw 
ourselves  loose,  therefore,  from  the  details  of  the  ritual, 
and  aim  at  nothing  but  to  preserve -the  spirit  of  the  trans- 
action ;  not  but  that  these  details  are  highly  useful  and  in 
the  very  best  keeping  whh  the  majesty  and  terror  of  the 
scene,  serving  to  convey  ideas  and  imaginations  of  the 
great  event,  and  to  embody  it  to  the  mind ;  and  being 
used  for  inspiring  reverence  and  awakening  conscience 
and  setting  forth  impartial  retribution  and  resistless  power. 


OK   JUDGMENT    lO    COiUE.  22'3 

they  serve  good  ends  of  knowledge  and  feeling — but  be- 
cause when  used  for  straining  conception,  and  deafening 
conviction  and  impairing  belief,  they  do  but  befool  us  in 
the  maze  of  God's  power,  which  our  faculties  cannot  un- 
ravel. 

If  I  were  to  venture  an  opinion  it  would  be  this  :  that 
the  action  will  take  place,  not  by  a  successive  summons 
of  each  individual,   and   a  successive  inquisition  of  his 
case,  but  by  an  instantaneous  separation  of  the  two  classes, 
the  one  from  the  other.     Nor  do   I  fancy  to  myself  the 
bodily  presence  of  any  judge,  or  the  utterance  by  his  lips 
of  vocal  sounds,  although  it  be  so  written,  any  more  than 
I  fancy  a  loud  voice  to  have  been  uttered  by  the  Eternal 
for  the  light  to  come  forth,  or  any  other  part  of  the  mate- 
rial universe  to  rise  into  being.     But  I  rather  think  it  to 
be  more  congenial  to  the  other  works  of  God,  when  it  is 
imagined  that  these  souls,  and  the  bodies  recreated  for 
their  use,  will  be  planted  without  knowing  how,  each  class 
in  the  abodes  prepared  for  them  ;  and  that  they  will  not 
be  consulted  about  the  equity  of  the  measure.     God  will 
leave  them  to  find  out  the  rectitude  of  the  proceeding,  as 
he  left  us  to  find  out  the  rectitude  of  his  proceeding  at  the 
fall.     He  told  Adam  of  the  loss  of  paradise.     If  Adam 
had  speculated  thereon,  he  would  have  found  himself  un- 
equal to  the  speculation.    Yet  the  word  of  the  Lord  stood 
fast,  and  he  found  himself  stripped  and  denuded  in  the 
twinkling  of  an  eye,  of  his  pristine  glory  and  innocence. 
God  did  not  bandy  the  question  with  him,  nor  try  con- 
clusions as  at  a  human  bar.     The  thing  came  about  by 
moral  laws  of  being  older  than  the  creation — yea,  old  as 
the  eternal  existence  of  God ;  and,  in  the  same  manner, 
by  laws  of  being  equally  old  and  sure,  shall  come  about 
the  opening  of  paradise  again  to  the  righteous,  and  the 
barring  of  hope  and  happiness  to  the  wicked. 

But  though,  in  this  summary  manner,  most  like  to  a 
divine  work,  we  present  the  thing  to  your  conception,  we 
do  in  nothing  invalidate  the  principle  upon  which  the  di- 


224  OK    JUOGMIiNT    TO    COMF!. 

vision  of  righteous  from  wicked  is  to  come  about,  but 
rather  make  it  the  more  valid,  seeing  it  is,  like  the  threat- 
ening in  paradise,  the  only  thing  to  which  we  have  to  look. 
If  we  were  to  have  a  debate  for  our  life,  even  after  having 
contravened  the  prescript,  then  verily  hope  would  suspend 
itself  upon  the  chance  of  fortune  or  mitigated  issue.  But 
now,  when  we  give  up  this  as  mere  exposition  and  en- 
forcement of  the  great  separation  and  awful  issues,  it  be- 
comes more  momentous  to  dwell  on  that  separate  descrip- 
tion of  character  which  comes  in  for  the  whole  determin- 
ation of  our  fate. 

I  regard  all  descriptions  of  judgment,  therefore,  to  be 
only  a  way  of  stating  to  us  the  design  of  God,  as  to  our 
recovery  from  this  fallen  state  and  re-admission  into  para- 
dise, or  our  expulsion  from  this  purgatorial  state  of  ex- 
istence and  detrusion  to  the  changeless  settlements  of  the 
reprobate.  These  descriptions  are  no  more  than,  "  Do 
tliis  and  live  ;"  "in  the  day  thou  eatest  thereof  thou  shalt 
surely  die ;''  uttered  in  a  more  expanded  form  to  meet 
the  various  faculties  of  human  nature,  fancy,  judgment, 
fear,  hope,  pain,  or  pleasure  ;  but  they  do  no  more  imply 
that  by  the  forms  of  an  earthly  tribunal  we  shall  be  judg- 
ed, than  the  creation  of  animals  at  first  implies  the  modes 
of  their  present  creation.  When  the  end  of  all  things  hath 
come,  and  the  renovation  of  all  things  hath  taken  place, 
I  reckon  that  the  bodies  of  men  will  start  from  their  un- 
conscious state  of  dispersion  and  dissolution,  as  the  ma- 
terials of  Adam's  body  came  at  first  from  their  secret  and 
various  places,  or  as  the  earth  teemed  out  her  various 
tribes ;  and  that  the  soul  will  come  from  its  intermediate 
sojourn,  as  Adam's  soul  came,  no  one  knoweth  whence, 
and  be  united  to  her  ancient  comrade,  feo  that  the  mo 
ment  the  sleep  of  death  is  broken  by  the  trump  of  God, 
we  shall  find  ourselves,  each  one  ere  we  wis,  with  the  par- 
adise of  heaven  overshadowing  our  heads,  or  the  pavement 
of  hell  glowing  beneath  our  feet. 

This  mode  of  conceiving  the  matter,  which  is  the  only 


OF    JUDGMEiM    TO    COMt;,  '>2b 

one  congenial  to  the  other  operations  of  the  Almighty, 
doth  in  no  respt- ct  do  away  with  the  Scripture  emblems ; 
for  it  is  no  less  a  judgment  because  it  is  so  prompt  and 
summary,  and  it  is  no  less  a  day  of  judgment,  seeing  it  is 
the  commencement  of  a  new  era,  like  the  days  of  creation. 
The  mind  may  startle  at  the  liberty  or  daringness  of  these 
conceptions,  but  we  do  propound  them  out  of  no  rash  nor 
vain-glorious  spirit,  being  conscious  of  entire  inadequacy 
to  such  matters,  but  only  to  break  the  charm,  and  deliver 
at  once  from  that  body  of  perplexities  which  hath  no  ex- 
istence but  in  the  folly  of  interpreting  the  emblems  of 
Scripture  with  a  fastidious  nicety ;  nor  will  it  hinder  me 
the  less  from  entering  with  minutest  inquiry  into  the  prin- 
ciples upon  which  the  decision  is  to  be  founded. 

But  there  remain  still  two  previous  questions  :  one,  as 
to  God's  ability  to  have  in  mind  all  the  conscious  thoughts, 
expressed  words,  and  performed  actions  of  every  creature 
that  hath  lived,  so  as  to  divide  destiny  with  such  dexter- 
ous arbitration  among  them  all — the  other,  as  to  our  satis- 
faction with,  and  acquiescence  in,  the  verdict. 

For  the  first  I  answer,  that  by  the  same  wonderous  at- 
tributes by  which  God  hath  created  and  doth  sustain  all 
thinking,  active  minds,  he  is  able  to  observe  and  notify 
and  keep  account  of  their  infinite  imaginations  and  ac- 
tions, good  and  ill.  It  is  surely  an  easy  thing  for  him, 
who  hath  created,  to  understand  that  which  he  hath  crea- 
ted, and  to  know  and  to  reckon  up  the  results  which  it 
doth  produce  by  its  operation.  The  Father  of  human 
thought  surely  knoweth  his  child ;  he  that  constructed 
the  machinery  of  human  nature,  and  fitted  all  the  things 
in  the  world  to  act  thereon  for  good  or  for  evil,  and  gave 
a  law  approving  or  disapproving  every  possible  conscious- 
ness which  ariseth  within  or  escapeth  outward  by  speech 
or  action ;  that  same  Being  doubtless  is  able  to  observe, 
nay,  and  cannot  but  be  observant  of  every  creature,  and  of 
every  creature's  various  thoughts,  and  of  every  creature's 
various  motives,  and  of  every  creature's  various  actions, 

29 


'2'2G  OF    JUDGMENT    TO    C031E. 

whether  they  be  subordinated  to  the  principles  which  that 
creature  knoweth  from  his  own  conscience,  or  from  God's 
law,  to  be  good.  Whosoever  believeth  that  the  human 
race  sprung  from  the  Father  of  all,  and  from  him  had 
those  laws  of  their  nature,  out  of  which  have  been  involv- 
ed the  whole  series  of  thought  and  action,  which  consti- 
tute lile,  must  admit  that  he  can  sum  the  series  at  the  end, 
and  exhibit  the  exact  amount  of  good  and  ill,  of  obedi- 
ence and  disobedience,  which  it  contains. 

But  I  will  advance  somewhat  farther,  and  declare,  that 
it  seemeth  to  me  a  thing  impossible,  that  to  any  creature 
under  the  sun  aught  should  happen  of  which  God  is  un. 
conscious.     It  were  a  limitation  of  his  divinity  to  think 
so.     There  were,  in  tiiat  case,  dark  chambers  into  which 
we  could  retire  out  of  his  sight,  regions  of  experience 
where  we  might  dwell  out  of  his  control.     There  were 
things  which  had  a  power  to  come  and  go  without  a  war- 
rant, elements  of  creation  escaped   from   their  bounden 
spheres,  which  now  benighted  their  Creator,  and  kept  from 
their  quarters  his  pervading  sight ;    than   which  nothing 
can  be  more  absurd,  seeing  there  is  no  power  which  he 
hath  not  bestowed,  and  no  function  of  being  whereof  he 
doth  not  supply  the  ability ;  to  the  exercise  of  which  he 
must,  therefore,  be  conscious.     Every  course,  righteous 
and  sinful,  obedient  and  disobedient,  regular  and  eccen- 
tric, we  pursue  in  the  strength  of  his  sustenance  ;  and 
^vhat  he  gives  power  to  do,  he  surely  must  know  the  do- 
ing of — else,  how  could  he  apportion  the  power  to  do  it? 
This  is  no  less  true  in  the  world  within  the  breast  than  it 
is  in  the  world  without.     For  what  is  a  thought  within 
the  mind  but  an  accident  that  hath  happened  to  the  in- 
ward man  ?  an  event  in  the  spiritual  world,  an  offspring 
in  the  mind  through  the  operation  of  the  outward  world. 
If  such  could  happen  without  God's  perception,  then  we 
are  reduced  to  believe  that,  in  their  various  actions  and 
reactions,  things  are  capable  of  some  results  by  God  un- 
foreseen,  to  God  unkno\A  lu  and  by  God  unprovided  for ; 


OF    J-UDGMENT    TO    CO.ME.  227 

that  he  had  placed  in  them  a  faculty  without  knowing  that 
he  had  placed  it  there  ;  that  they  were  more  liberally  en- 
dowed than  he  meant  them  to  be  ;  that  he  had  given  with- 
out  being  conscious  of  having  given,  and  did  surpass 
with  his  creative  hand  the  purpose  of  his  intending  will. 
In  the  world  of  matter,  therefore,  it  is  true  that  the  hairs 
of  our  heads  are  numbered,  that  a  sparrow  falleth  not  to 
the  ground  without  the  permission  of  God ;  and  in  the 
world  of  mind  it  is  no  less  true,  that  in  him  we  live,  and 
move,  and  breathe,  and  have  our  being. 

All  that  hath  happened  in  his  creation,  God  must  ne- 
cessarily know,  then  it  becomes  a  question  if  he  can  ever 
forget.    Here,  again,  we  transfer  to  God  ideas  drawn  from 
our  own  limited  being.     Remembering  and  forgetting,  so 
far  as  I  can  understand,  are  not  the  attributes  of  a  separ- 
ate spirit,  but  of  an  embodied  spirit.     The  distinctions  of 
past,  present,  and  to  come,  are  not   in  the  events  them- 
selves, which  are  constantly  existing  on  every  side,  and 
which  do  not  grow  old  with  the  past,  or  come  alive  from 
the  future,  but  are  ever  certain,  like  the  present.     The 
past  is  immersed  and  lost  sight  of  in  a  sea  of  present  im- 
pressions, but  is  not  lost,  but  comes  floating  up  by  sug- 
gestion of  the  present,  or  when  we  retire  from  the  obtru- 
sion of  the  present.     The  future,  again,  is  obscure  only 
through  imperfection  of  knowledge,  and  can  be  anticipated 
with  certainty,  according  to  the  accuracy  of  science,  as 
astronomy  and  other  sciences  show.    So  that  of  any  spirit, 
it  seems  to  me,  which  hath  no   body  to  occupy  it  with 
present  sensation,  the  thoughts  must  ever  live,  and  never 
be  forgotten  ;    and,  in  every  spirit  which  hath   perfect 
knowledge  of  any  department  of  creation,  the  future  must 
be  as  certain  as  the  present  and  the  past.     To  God,  to 
whom  appertaineth  knowledge  infinite  of  what  is,  that 
which  is  to  come  is  present  and  certain  ;  to  God,  to  whom 
all  things  are  equally  known,   all  things  must  be  equally 
present.     At  any  point  of  time,  he  must  be  the  same  as 
at  any  other  point  of  time,  not  more  knowing,  not  more 


228  Ofc    JUDG.MESi    TO    COME. 

wise.     To  imagine  forgetfulness  in  him  ^vere  to  imagine- 
fluctuation  and  change. 

Time  is  a  current,  down  which  he  passeth  not;  he  is 
like  the  ocean  out  of  which  it  is  fed,  and  into  which  it  re- 
turns again. 

There  can  be  no  doubt,  therefore,  that  God,  who  gave 
to  every  man  his  proper  measure  of  faculties,  and  placed 
every  man  in  a  field  more  or  less  fertile  of  opportunity  to 
o-ood  and  temptation  to  evil,  and  lit  up  in  every  man's 
breast  a  greater  or  a  smaller  light  of  understanding,  and 
o-ave  to  some  no  revelation,  placed  others  under  false  re- 
ligions, and  others  under  superstitious  forms  of  the  true 
religion,  and,  finally  gave  to  us  Protestants  the  whole 
sum  of  saving  knowledge,  is  able  to  observe  and  note 
each  one  according  to  the  various  given  conditions  of  his 
existence,  and  treat  each  one  hereafter  according  to  the 
nicest  discrimination  of  justice.  Each  one,  therefore, 
whatever  degree  of  intellect  he  possesseth,  and  in  whatev- 
er chamber  of  life  he  dwells,  may  depend  upon  it  that  his 
Maker,  who  places  and  sustains  him  there  for  the  per- 
formance of  the  best  duties  he  can  discern,  doth  take 
knowledge  of  his  goings  out  and  his  comings  in,  doth 
search  the  heart  and  try  the  reins,  and  remark  every  word, 
while  }  et  it  resteth  half- formed  upon  the  lips. 

But  there  still  remaineth  one  most  important  prelimina- 
ry question  :      How  we  ourselves  shall  be  conscious  of 
the  justice  of  the  decision  which  God  hath  the  knowledge 
and  the  wisdom  to  discern  ?     For  it  is  of  the  essence  of 
justice,  that  the  various  offences  of  which  one  is  accused 
should  be  brought  home   to  his  consciousness  and  con- 
viction, before  he  can  be  fairly  condemned  ;  and  if  this 
be  not  done,  the  mind  rises  in  its  strength  against  the 
award  of  Judgment,  and  regards   itself  a  martyr  to  the 
cause  of  justice.     Nay  more,  it  is  equally  essential  to  jus- 
tice, that  the  offender  have  room  to  plead  in  his  own  be- 
half every  thing  in  extenuation  of  his  guilt.     Now,  saith 
the  perplexed  niind,  how  shall  this  take  place  at  the  last 


OF  JUDGMENT     i'O  COME,  229^ 

arraignment,  when  we  are  raised  from  our  graves  and  mus- 
tered to  the  grand  assize  ?     Even  before   we  leave  the 
coasts  of  time,  the  greater  part  of  our  transactions,  good 
and  bad  have  passed  into  oblivion  ;  the  dotage  of  old  age 
hath  perhaps  come  on,  and  reduced  life   into  a   fugitive 
dream  : — Howthen,  when  we  are  awakened  from  the  tomb, 
shall  the  memory  of  ail  that  we  have  done  be  recovered, 
that  we  may  be  brought  to  the  bar  in  a  state  to  hear  and 
meet  our  accusations,  and  acquiesce  in  the  righteousness 
of  judgment?     And,  being  at  the  bar,  shall  we  have  a 
hearing  for  ourselves?     Life,  even  with  the  aids  of  reve- 
lation, is  an  intricate  affair,  and  the  best  guided  are  often 
in  perplexity,  while  without  revelation,  it  is  a  matter  al- 
most of  haphazard  whether  we  go  right  or  wrong.     Cus- 
toms, over  the  origin  of  which  we  had  no  control — opin- 
ions, which  we  found  bearing  the   world   before  them — 
misgovernment  of  rulers,  lashing  subjects  into  madness — 
weary  toil  consuming  the  time  and  very  faculty  of  thought 
— stormy  passions  within  the  breast — gross  darkness  with- 
out, covering  the  age   and  place  of  our  nativity — these 
things  mastered  us,  (as  whom  an  they  not  master  !)  and 
these  pleas  we  have  a  right  to  be  heard  on,  otherwise,  that 
judgment  of  yours  is  a  mass  of  iniquity  and  a  medley  of 
confusion. 

Now,  here  is  a  nice  question,  requiring  a  nice  solu- 
tion, and  leading  into  inquiries  which  are  almost  entitled 
to  a  separate  place  in  this  argument  of  Judgment  to  come. 
We  are  given  to  understand  from  Scripture,  and  natural 
justice  itself  requires,  that  there  should  be  no  change  nor 
alteration  for  the  better  or  the  worse  effected  upon  the  soul 
after  death,  seeing  that  it  is  to  be  judged  for  the  things 
done  in  the  body,  whether  they  have  been  good  or  evil. 
As  death  seizeth  us,  judgment  must  find  us.  As  the  tree 
falls,  so  it  lieth.  Now,  wicked  men  get  seared  in  con- 
science as  with  a  red  hot  iron,  and  for  the  most  part  die 
hard  and  whole  of  heart  as  the  nether  millstone.  There 
would  need  a  resurrection  of  soul  as  well  as  body,  to  make 


^30  OF   JUDGMENT    TO    COME, 

it  conscious  to  God's  righteous  judgment,  without  which 
consciousness  the  award  can  have  no  moral  power.  Into 
this  difficult  inquiry  I  enter,  not  without  hopes  of  casting 
light  upon  a  subject  hitherto  dark  and  untreated,  which 
will  need  no  small  patience  of  investigation,  and  will  re- 
ward it  with  most  impressive  results,  most  necessary  to 
the  understanding  of  the  issues  after  death. 

There  must  pass  upon  the  soul,  when  disembodied, 
various  changes,  of  which  it  is  not  impossible,  though 
difficult,  to  discern  the  nature  and  the  effects  ;  for  though 
none  have  returned  to  tell,  we  all  suffer  partial  deaths, 
from  the  effect  of  which  it  is  possible  to  reason  as  to  the 
effect  of  dissolution  itself.  We  take  it  for  granted,  that  the 
soul  passes  through  unhurt,  that  no  part  of  her  existence 
is  destroyed  ;  she  hath  the  same  contents  of  thoughts,  feel- 
ings, and  hopes,  on  the  other,  as  on  this  side  thc>  dark 
confines  of  the  grave.  She  loses  the  enjoyments  of  the 
body  and  the  presence  of  her  friends,  and  her  power  of 
conversing  with  material  scenes,  but  no  part  of  her  con- 
sciousness is  destroyed.  Now,  by  this  change,  there  must 
pass  upon  the  soul  various  effects,  whereof  the  nature  and 
direction,  though  not  the  quantity,  may  be  discerned  from 
the  partial  deaths  which  we  are  constantly  undergoing  by 
loss  of  friends,  beloved  objects,  confinement,  sickness,  and 
other  mutilations  of  our  entire  condition.  Let  us  see  what 
effects  these  occasional  obscurations  of  her  outward  estate 
have  upon  the  thinking,  feeling  principle  within  ;  and 
thence  we  may  learn  how  it  fares  with  the  soul  when  she 
is  disembodied.  The  knowledge  of  this  will  enable  us  to 
cast  light  upon  the  previous  question. 

The  first  thing  I  perceive  in  death,  is  the  great  change 
it  will  make,  in  enchanting  the  past  and  future  over  the 
present.  I  think  it  will  go  hard  to  annihilate  the  present 
altogether.  Iiv  our  present  condition  things  that  are  past 
arc  spoken  of  as  dead,  or  out  of  existence,  and  things  that 
are  to  come  are  spoken  of  as  unborn,  and  things  present 
nlone  as  being  in  real  existence.     J3ut  this  popular  way: 


OF   JUDGMENT    TO   COME.  '231 

of  conceiving  and  speaking  is  not  according  to  truth. 
For  things,  when  they  are  past,  are  not  dead  to  us,  but 
live  and  act  upon  our  condition  in  a  thousand  ways ;  they 
hve  in  memory,  and  go  to  compose  all  our  knowledge  and 
experience  and  wisdom ;  they  affect  us  with  repentance 
and  remorse,  or  with  joy  and  self-complacency,  according 
to  their  character  of  good  or  ill ;  they  prepare  us  for  the 
present  by  the  habits  which  they  engender,  and  for  the 
future  by  the  resolutions  to  which  they  give  birth.  Nei- 
ther are  future  events,  though  unborn  to  sense,  without 
life  or  influence  over  the  mind.  They  already  live  in 
hope  and  fear,  and-  desire,  and  schemes ;  they  cause  the 
largest  share  of  our  anxiety  and  arrangement,  and  deter- 
mine the  better  part  of  our  happiness  or  misery.  The 
soul  is  spread  out  both  behind  and  before,  and  with  its 
wings  stretcheth  both  ways  into  time,  and  struggleth  hard 
to  compass  the  round  orb  of  eternity.  It  is  an  error, 
therefore,  both  in  conception  and  language,  to  speak  of 
the  present  as  the  only  period  actually  existing  before  the 
soul;  it  is  the  only  period  actually  existing  before  the 
senses  of  the  body,  and  from  this  the  loose  popular  way 
of  speaking  hath  originated.  The  vision,  the  noise,  and 
the  feeling  of  present  things,  are  so  engaging  as  to  have 
cast  the  past  and  the  future  into  the  insignificance  and 
dimness  of  morning  and  evening  twilight.  Present  things 
hit  the  sense,  and  our  senses  carry  such  a  weight  in  the 
empire  of  the  mind,  being  its  five  great  intelligencers  with 
the  outward  world,  that  they  have  deluded  her  into  the  no- 
tion that  they  are  the  five  elements  of  her  existence. 

Now,  that  she  hath  an  existence  independent  of  them, 
is  manifested  by  her  occupation  in  silence  and  solitude, 
when  she  will  close  her  senses  and  have  a  glad  or  gloomy 
season  of  active  cogitation ;  nay,  she  will  grow  into  such 
absorption  with  her  inward  being  as  to  lose  the  conscious- 
ness of  things  passing  around ;  she  will  sit  in  bustling 
places,  yet  hear  no  noise ;  move  along  the  crowded  streets, 
yet  behold  no  spectacles ;  consume  her  meals,  yet  taste 


232  OF   JUDGMENT   TO   COME. 

no  savours ;  and  though  you  surround  the  body  with 
discomfort,  and  sting  the  senses  with  acutest  pain,  the 
soul  which  hath  past  heroism  and  virtue  to  reflect  on,  or 
future  triumphs  to  anticipate,  will  smile  in  the  midst  of 
torture,  and  grow  insensible  to  torment ;  in  all  which  ca- 
ses, the  life  of  the  past  and  the  future  is  triumphing  over 
the  life  of  the  present.  In  truth,  the  present,  both  for  its 
briefness  and  the  briefness  of  all  its  sensations,  is  incom- 
parably the  least  significant  part  of  human  existence,  and 
it  approximates  a  man  to  the  lower  animals  according  as 
his  affections  are  set  thereon.  With  a' true  man  the  pres- 
ent is  prizable  only  as  it  cometii  out  of  the  womb  of  past 
anticipation,  bringing  things  hoped  for  to  hand,  and  as  it 
may  be  wrought  up  into  the  tissue  of  our  schemes  for 
well-developing  the  future.  It  is  like  the  lees  of  the  cask, 
to  which  you  come  not  till  you  have  first  drunk  the  ex- 
tract of  pure  and  joyful  juice,  and  which  are  best  em- 
ployed in  being  turned  over  to  strengthen  and  impregnate 
other  wholesome  decoctions. 

Seeing,  therefore,  that  the  present  would  fall  altogether 
out  of  sight  were  it  not  for  this  constant  conversation 
which  the  soul  is  forced  by  the  senses  to  maintain  with 
outward  things,  and  even  by  that  necessity  scarcely  keeps 
its  ground  in  wise  and  enlightened  spirits  ;  it  is  manifest 
that  when  th.it  necessity  ceaseth,  as  it  doth  at  death,  the 
past  and  the  future  will  come  to  be  all  in  all  to  man.  In 
proof  of  which,  behold  the  existence  of  one  who  is  im- 
mured in  a  solitary  dungeon,  and  shut  in  from  the  inva- 
sion of  the  outward  world — his  present  existence  is  no- 
thing, his  past  is  all ;  he  goeth  over  and  over  the  days  of 
his  life,  the  accidents  and  actions  of  which  come  forth  as 
out  of  twilight.  He  remembers,  and  recalls  and  recovers 
from  the  wastes  of  oblivion,  until  he  wonders  at  the 
strength  of  his  memory.  Set  open  to  him  a  hope  of  de- 
liverance, and  consuming  the  gloomy  days  and  weary 
months  between,  he  already  lives  with  the  future  yet  un- 
])orn.      And  the  present  is  used  only  to  consume  his 


OF   JUWGMENl    TO    VOML.  "23^ 

i'ood,  wiiich  he  almost  nauseates,  and  he  notches  upon  his 
tally  or  marks  upon  the  wall  one  solitary  mark,  its  only 
memorial. 

Now  you  are  prepared  to  understand  how  it  will  be 
with  man  when  he  is  disembodied.  The  body  which 
containeth  the  senses  lies  mouldering  in  the  grave ;  the 
hollow  places  where  the  ball  of  the  eye  did  roll  in  its  beau- 
ty, and  the  ear  sat  pleased  in  her  vocal  chambers,  are  pas- 
sages for  the  worms  to  creep  in  and  out,  to  their  feast 
upon  the  finer  organs  of  the  brain,  where  the  soul  had  her 
counsel-chamber ;  and  the  finely  woven  nerves  of  taste 
and  smell,  which  called  upon  every  clime  of  the  earth  for 
entertainment,  with  all  the  beauty  which  nature  pencilled 
with  her  cunning  hand  upon  the  outward  form  of  man, 
ai"e  now  overspread  with  the  clammy  and  contagious  fin- 
gers of  corruption,  and  some  feet  of  earth  hide^their  un- 
sightly dissolution  from  the  view  and  knowledge  of  man- 
kind. The  link  is  broken  and  rusted  away  which  joined 
the  soul  to  the  enjoyments  or  the  troubles  of  the  present 
world.  No  new  material  investments  are  given  to  her, 
whereby  to  move  again  in  the  midst  of  these  material 
things  ;  no  eye,  nor  ear,  nor  wakeful  sense,  by  which  in- 
trusion may  come  as  heretofore  into  the  chambers  of  her 
consciousness.  Till  the  resurrection  she  shall  be  disuni- 
ted, and  then,  being  rejoined  by  her  former  companions, 
they  shall  be  submitted  to  material  scenes,  again  to  suffer 
and  enjoy.  What  is  there  now  to  occupy  the  soul  ?  there 
is  no  world,  for  with  the  world  she  hath  no  means  of  con- 
versing ;  she  is  separate,  she  is  alone  ;  she  dwelleth  ever- 
more within  herself.  There  are  no  sensations  nor  pursuits 
to  take  her  off  from  self-knowledge  and  self-examination. 
In  Peter's  emphatical  language.  She  is  in  prison  ;  (<*  Je- 
sus went  and  preached  to  the  spirits  in  prison  ;")  that  is^ 
she  hath  no  power  of  travelling  out  amongst  things,  but 
is  shut  up  to  her  own  remembrances,  thoughts,  and  an- 
ticipations. 

Now,  seeing  it  is  the  fact,  that  when  the  soul  is  deliv- 

30 


23i4  Ot    JLUG31EMT     rO    COME^ 

ered  from  surrounding  and  disturbing  objects  and  occu- 
pying sensations,   she  recovereth  with  wonderful  rapidity 
the  lost  impressions  of  the  past,   and  ascertaineth  with 
much  judgm.ent  her  present  condition,   it  is  not  to  be 
doubted,  that  when  she  hath  suffered  her  great  separation, 
she  will  be  busily  occupied  with  recovering  from  the  past 
all  her  experience,  and  observing  all  her  conditions.     In- 
deed I  can  see  no  other  occupation  to  which  she  can  de- 
vote herself  in  her  purely  spiritual  existence,  save  this  of 
revoking  from  oblivion  all  the  past,  and  calling  up  from 
the  future  all  things  dreaded  or  hoped  for.     These  are  the 
materials  of  her  being,  unless  God  make  some  addition, 
and  whatever  addition  he  makes  will  be  in  unison  with 
these.     These  are  the  elements  of  her  happiness,  upon 
which  she  is  to  cogitate,  reason,  and  feel.    She  may  work 
them  into  new  forms,  conjure  them  by  active  imagination 
into  more  bright  and  more  numerous  ideas,  work  upon 
them  by  the  rules  of  reasonable  thought ;  but  I  cannot 
see,  by  my  understanding,  whence  she  is  to  derive  any 
new  materials.     Therefore  she  will  doat  and  dream  over 
her  condition,  live  all  the  past  over  again,  and  float  away 
into  the  future.     And  I  cannot  help  thinking  that  every 
thing  will  come  to  light  that  hath  ever  befallen  her  in  time. 
But  though  the  events  should  not  all  be  recovered  which 
brought  the  soul  into  the  condition  in  which  she  finds  her- 
self when  disembodied  (and  this  is  not  necessary  to  our 
argument),  one  thing  is  certain,  that  whatever  she  doth 
recover  will  stand  out  before  her  in  a  light  altogether  new, 
and  that  she  will  pass  upon  herself  other  judgments  than 
those  with  which  she  is  at  present  content.      Witness 
when  you  are  laid  on  a  bed  of  sickness,  how  you  rumin- 
ate and  reflect  and  turn  the  eye  inward  upon  the  state  of 
your  soul ;  how  offended  conscience  raiseth  up  her  voice, 
and  future   fears   come  trooping  up,    like  spirits  from 
the  realms  of  night.     Consider  in  every  case,  the  differ- 
ent feelings  with  which  you  spend  your  time,  and  reflect 
upon  it  after  it  is  spent.     The  wheels  of  enjoyment  glide 


OF   JUDGMENT    10    (  OMK.  235 

smoothly  along,  being  regaled  with  gay  companionship 
and  festive  mirth,  and  a  thousand  happy  emotions  of  body 
and  of  min4 ;  but  companions  being  gone  and  the  light 
of  enjoyment  fled,  when  the  mind  looks  back  on  the  scene 
so  gladsome,  what  a  different  aspect  doth  it  wear  ?  It  is 
to  turn  the  eye  from  the  morning,  gloriously  streaked 
with  the  radiancy  of  coming  day,  backward  to  the  west, 
where  the  sable  curtains  of  night  still  infold  the  heavens 
and  the  earth.  Oh  Conscience,  what  a  cheat  thou  art ! 
How  thou  allowest  thyself  to  be  laid  asleep  by  present  sen- 
sations of  delight,  and  then  riseth  upon  us  in  secret  in  all 
thy  gloomy  strength ! — Thou  art  cowardly,  for  thou  tak- 
est  us  alone  and  in  darkness.  Thou  art  treacherous,  for 
thou  forsakest  thy  post  to  the  enemy.  Thou  art  weak, 
for  thou  standest  us  in  no  stead  in  our  necessity.  Wouldst 
thou  either  take  us  or  let  us  alone,  either  give  us  up  to  en- 
joyment, and  trouble  us  not  with  thine  after  thoughts,  or 
else  take  us  to  thyself,  and  make  us  what  thou  art  ever 
harping  upon  us  to  become. 

Now,  how  cometh  it  to  pass,  that  reflection  should  cast 
such  a  shade  into  the  estimation  of  our  lives,  if  it  be  not 
that  the  thoughts  are  shut  up  within  themselves  when  wc 
ruminate,  and  the  outward  world  kept  apart.  We  suffer 
in  the  body  a  kind  of  disembodying,  and  the  result  is  severe 
convictions  of  the  idleness  and  wickedness  of  our  lives. 
What,  then,  shall  be  the  nature  of  our  reflections  when 
we  are  disembodied  in  very  truth,  and  the  world  is  esca- 
ped into  the  land  of  visions?  Then,  I  truly  ween,  there 
will  be  a  scrutiny,  and  a  self-arraignment  more  severe  than 
hath  ever  passed  in  monkish  cell  or  hermit's  cave.  The 
soul  will  unfold  the  leaves  of  her  experience,  which  since 
they  were  engraven  hath  never  before  been  turned  out  to 
her  inspection.  The  glorious  colours  which  illumined 
them  are  gone  ;  the  pomp,  the  vanity,  the  applause,  the 
sensual  joy,  and  there  is  nothing  left  but  the  blank  and 
bare  engraving  upon  the  tablet ;  and  conscience  is  its  se- 
>^re  interpreter,  not  worldly  interest,  ambition,  or  folly; 


23(j  Ol'    Ji;i>G.MENT    lO    COME.. 

and  there  is  no  companionship  of  fellows  or  masters  in 
wickedness  to  keep  us  in  heart ;  and  there  is  no  hope  of 
amendment  to  chaste  self-accusation,  no  voice  of  conso- 
lation, no  preaching  of  recovery,  no  sound  of  salvation : 
all  is  blank  solitude,  spiritual  nakedness,  stark  necessity, 
and  changeless  fate.  The  soul  must  have  an  irksome  time 
of  it,  if  so  be  that  it  hath  lent  no  ear  to  the  admonitions 
of  its  better  part,  and  to  the  counsels  of  God  which  sus- 
taineth  these.  It  affrights  me  while  I  write,  to  think  of  it. 
I  ask  no  torments,  such  as  our  immortal  poet  hath  ima- 
gined,  for  the  disembodied  spirit: — 

To  bathe  in  fiery  floods,  or  to  reside 
In  thrilling  regions  of  thick-ribbed  ice — 
To  be  imprisoned  in  the  viewless  winds, 
And  blown  with  restless  violence  round  about 
The  pendent  world ;  or  to  be  worse  than  worst 
Of  those  that  lawless  and  uncertain  thoughts 
Imagine  howling ! 

Neither  do  I  ask  the  Inferno  of  the  father  of  modern  poe- 
try, with  its  seven  circles  of  punishments,  downwards  to 
the  centre,  according  to  the  heniousness  of  crime.  These 
fancies  I  give  to  the  poet  and  the  orator,  and  guiding  my- 
self in  this  difficult  subject  by  what  light  reason  can  derive 
from  observing  the  present  habitudes  of  the  soul,  I  say 
again  it  affrights  mc  while  I  write,  to  think  of  the  souls 
of  wicked  men,  in  their  disembodied  state. 

Such  is  the  light  upon  this  difficult  subject  of  the  wick- 
ed soul's  condition  till  judgment,  which  I  can  derive  from 
the  simple  consideration  of  her  being  separated  from  her 
former  companion,  and  driven  upon  her  spiritual  f esour- 
ces  of  reflection  and  hope.  But  as  this  is  an  inquiry  which 
concerns  an  important  portion  of  human  destiny,  and  de- 
cides the  question  of  the  soul's  preparation  for  and  acqui- 
escence in  the  judgment,  I  count  it  worth  the  while,  botli 
for  the  sake  of  the  argument  and  for  the  further  satisfac- 
tion of  our  mind,  to  push  this  inquiry  into  the  change 


OF   JUDGMENT    TO  COME.  ^Ql 

brought  about  by  death,  as  far  as  our  facuhies  can  go 
with  clear  discernment. 

I  shall  therefore  take  a  still  wider  circle  of  observation 
upon  the  nature  of  the  disembodied  soul,  that,  if  possible, 
we  may  stand  in  awe  and  tremble  at  the  terrors  which 
must  seize  and  rack  the  soul  of  the  wicked  in  its  solitary 
state ;  for  this  is  a  high  argument,  and  worthy  of  many 
words.  Observe  then,  and  study  a  man  who  gives  him- 
self with  avidity  to  the  present,  thoughtless  and  indiffer- 
ent about  the  coming  future.  While  things  continue 
prosperous,  that  is,  while  the  appetites  of  the  body  and 
the  mind  have  a  sufficient  supply  of  entertainment  from 
the  visible  world,  none  is  more  contented,  more  happy, 
more  gay  than  he.  One  part  of  his  nature  after  another 
he  embarks  upon  the  ocean  of  things  seen  and  temporal ; 
he  spreadeth  every  sail  to  the  prosperous  winds,  and  seems 
to  every  beholder  a  flourishing  and  noble  sight ;  and  feel- 
eth  within  himself  (we  deny  it  not)  a  right  cheerful  and 
goodly  frame.  For  why?  because  he  is  pleasantly  occu- 
pied ;  each  winged  wish  hunting  among  the  flowery  haunts 
of  pleasure,  and  bringing  honeyed  sweetness  home.  Now, 
to  this  cheerful  world- loving  man,  let  aught  occur  to  dis- 
appoint his  out-going  messengers  of  pleasure,  and  drive 
them  in  defeated  upon  himself;  and  then  remark  the 
change.  Let  a  beloved  wife,  upon  whose  kindly  worth 
fondness  did  doat,  be  cut  off"  from  his  embrace,  or  let  a 
scheme  of  ambition  intemperately  pursued  miscarry,  or 
let  the  vessel  of  his  fortunes  be  taken  aback  and  dispersed 
upon  the  waste  ocean  of  adversity ;  or  even  let  smaller 
accidents  occur — a  rival  get  the  lead  of  public  favour,  a 
dishonourable  rumour  go  abroad,  health  misgive,  and  the 
ritual  of  a  sick  bed  be  enforced — any  thing,  in  short, 
which  may  cast  a  veil  over  the  brilliancy  of  the  outward 
world,  or  induce  a  deafness  upon  the  mind  within  the 
world's  weary  call — then  what  happeneth?  A  cloud 
scarfeth  up  the  light  of  enjoyment,  and  the  world  is  clad 
in  melancholy  weeds.      The  mind  cometh  home  and 


238  OF  JUDfiMENT   TO    COME. 

broodeth  over  its  sorrow ;  it  looketh  to  the  present  anfl 
findeth  vacancy  ;  a  blank  mist  resteth  upon  its  pleasant 
fields,  and  sadness  reigns  in  the  place  of  joy  ;  it  looks 
backwards,  but  finds  no  cool  reflective  seasons  to  flee  to, 
no  forecastings  of  this  direful  day,  or  instructions  how  to 
bear  it ;  no  heartfelt  sympathy  undergone  in  the  grief  of 
others  :  for  full  engagement  with  present  things  is  the 
death  both  of  sympathy  and  foresight.  In  the  future  there 
are  no  vistas  of  hope  to  happier  regions.  The  only  re- 
source is  either  to  arm  against  the  world  and  turn  misan- 
thrope, or  to  hurry  fast  as  possible  into  its  rapids  out  of 
this  insufferable  calm.  But  if  melancholy  sit  close,  and 
will  not  scatter  before  enjoyment,  and  will  not  sour  into 
scorn  and  derision — if  melancholy  will  sit  close,  then  the 
health  decays  by  soul-consuming  grief,  and  the  candle  of 
life  goes  out  long  before  it  is  burnt  down,  by  reason  of 
the  damp  and  heavy  atmosphere  which  surrounds  it. 

If  then,  I  argue,  to  the  soul  that  is  all  occupied  with 
the  present,  there  cometh  such  discomfiture  from  the  loss 
of  some  one  or  other  of  its  beloved  objects,  what  must 
come  to  pass  at  its  dismemberment  from  friends  and  for- 
tune and  beautiful  world,  and  beloved  body  and  all  visi- 
ble tangible  things !  What  a  wreck  was  there !  What  a 
dispersion !  What  a  spoiled  feast !  What  a  deluged 
garden !  What  a  solitude  is  this !  What  wants  are 
these  !  What  upstarting  thoughts  !  What  spiritual  ima- 
ges of  the  past,  which  arise  from  the  mists  of  oblivion,  each 
one  shaking  his  scourge  !  What  gloomy  messengers  from 
the  future,  pale  with  the  fearful  tidings  which  they  bring ! 
I  say  again,  it  grieves  me  while  I  write,  to  think  upon  the 
misery  of  the  spirit  which  is  rudely  disembodied  in  the 
midst  of  all  its  avocations  with  the  present  and  thought- 
lessness of  the  past  and  future. 

But  I  must  unveil  and  discover  a  little  more.  When 
it  doth  so  happen,  as  it  doth  most  frequently,  that  upon 
the  season  of  reflection  which  adversity  or  calamity  hath 
brought,  there  invadeth  the  memory  of  past  duties  ne» 


OP   JUfiGMEN*    fO    C03IL.  239 

glected,  of  good  feelings  trodden  under  foot,  of  crimes 
committed  against  the  peace  and  welfare  of  others,  of  mis- 
conduct or  mismanagement,  dishonesty,  lavishness,  or 
dissipation — then  cometh  midnight.  Conscience  ariseth 
in  her  might,  and  she  bringeth  such  a  train — stinging  re- 
collections, burning  shame,  fruitless  repinings,  self-accu- 
sations, with  all  the  agonies  of  a  wounded  spirit.  It  is  a 
direful  meeting  this,  the  meeting  of  misfortune  with  an  ac- 
cusing conscience,  and  of  its  effects  it  boots  not  to  de- 
scribe ; — the  physician  of  the  heart-broken  can  tell,  even 
Jesus  Christ,  who  alone  availeth  in  such  direful  seasons  ; 
the  asylum  of  lunatics  can  tell ;  the  black  calendar  of  self 
murder  can  tell ;  the  agonies  of  the  breast,  which  draw  on 
to  these  unhinged  states  can  tell ;  the  tragical  events  of 
the  world  can  tell ;  all  melancholy  adventurers  of  love  and 
glory,  which  live  in  song  and  popular  tale  over  the  un- 
happy earth,  can  tell ;  to  which  we  refer  the  inquisitive^ 
being  unwilling  to  attempt  a  task,  to  think  of  which  al- 
most maketh  reason  to  totter  upon  her  throne. 

Now,  I  argue  again,  if  the  consciousness  of  crime, 
coupled  with  the  absence  of  some  cherished  thing,  can 
so  scorch  the  mind  and  scath  its  fertility  into  a  bleak  and 
barren  wilderness — what,  what  must  happen  when  the 
mind  hath  nothing  to  see  or  hear  or  read  or  talk  of,  no  en- 
gagement but  to  dwell  alone  and  apart  in  the  chambers  of 
her  own  consciousness ;  if  so  be  that  she  hath  the  folly, 
the  crime,  the  callousness,  the  contempt  of  conscience, 
and  the  contempt  of  God,  during  a  whole  lifetime,  to  re- 
flect upon  ;  at  the  very  time  she  hath  lost  every  possession 
down  to  the  very  raiment  of  flesh  and  blood  which  she 
was  clothed  wdthal.  Nothing  equal  to  this  can  be  con- 
ceived, nothing  second  to  it,  nothing  like  it. 

All  this  disturbance  which  ensues  within  the  breast 
when  its  thoughts  are  driven  inward,  and  which  must  re- 
double itself  ten  thousand  times  in  the  intense  reviewal 
and  meditation  which  filleth  up  the  long  and  dreary  season 
between  life's  setting  sun  and  the  breaking  of  the  resur- 


240  t>F   JUDGMENl    TO    COME. 

rection  morn,  doth  arise  from  not  giving  to  the  past  and 
the  future  that  high  consideration  to  which  we  have  shown 
them  to  be  entitled  ;  and  the  only  defence  there  is  against 
such  tides  and  tumults  of  the  mind,  is  to  have  the  past  as 
well  reviewed  and  the  future  as  well  provided  for  as  it  is 
given  us  to  have.  For  while  the  present  is  the  lord  of  the 
ascendant,  the  mind  suffers  a  sort  of  tyrannical  usurpation. 
The  giant  powers  of  the  past  and  future,  by  far  her  no- 
blest faculties,  are  under  imprisonment,  from  which  they 
come  forth,  when  the  spell  of  the  present  is  broken,  and 
do  destruction  upon  our  peace  ;  the  soul  suffers  an  insur- 
rection of  the  powers  of  reason  and  principle  against  the 
seated  and  established  powers  of  habit,  which  often  doth 
not  end  without  the  most  direful  effects  upon  both  the 
body  and  the  mind. 

This  side  of  the  picture  we  shall  examine  no  further, 
for  it  grows  wearisome  and  painful ;   but  it  remains  that, 
in  justice  to  the  subject,  we  open  up  the  other  side,  and 
trace  out,  by  a  like  method  of  analysis,  the  preparation  in 
life  and  condition  at  death  which  are  likely  to  endure  un- 
der this  total  bereavement  of  all  present  things.    And  here 
again  we  shall  follow  the  same  method  of  inquiry,  as  the 
only  one  that  is  competent  to  such  a  question,  proceeding 
from  the  smaller  to  the  greater,  from  the  part  to  the  whole, 
upon  the  principle  that  whatever  serves  to  re-establish  the 
soul  under  the  partial  eclipses  of  its  present  state,  will  be 
most  likely  to  sustain  it  under  that  total  eclipse  which 
Cometh  over  it  at  the  dissolution  of  the  body.     Pascal, 
in  his  Thoughts  upon  Religion,  most  truly  and  beautiful- 
ly  remarks,  that  the  death  of  every  relative,  the  loss  of 
I  every  temporal  good,  the  extinction  of  every  worldly  de- 
7    light,  is,  as  it  were,  a  partial  death  done  upon  ourselves,  a 
Y    loss  of  one  or  other  of  our  members  upon  the  earth  ;  and 
J     is  sent  by  God  as  an  experiment,  in  order  to  prove  how  we 
4     shall  be  able  to  bear  the  annihilation  of  them  all.     There- 
fore, as  we  have  from  such  vicissitudes  ascertained  the 
sting  which  follows  death,  so  from  the  same  we  may  as- 


OV    JTJDGMEJJX    .10   COMi;.  241 

certain  the  consolation  and  joy  which  follow  death.  In 
this  inquiry  into  the  experience  of  the  disembodied  soul, 
we  follow  the  method  which  the  mathematicians  do  in 
their  higher  calculations;  from  certain  partial  changes 
which  are  given  in  one  state  of  the  variable  quantity,  we 
ascertain  the  amount  of  the  change  in  another  state  of  the 
variable  quantity,  and  present  the  latter  in  a  function  of 
the  former. 

Let  us  then  contemplate,  what  sustains  tlie  spirit  of  a 
man  under  the  removal  of  those  things  upon  which  his 
desire  is  set  here  below,  that  we  may  gather,  what  will 
support  his  soul  when  bereaved  of  all  its  corporeal  pos- 
sessions and  enjoyments.  When  a  beloved  object  is  re- 
moved, there  is  for  the  season  within  the  soul  a  sense  of 
emptiness,  as  if  really  a  part  of  herself  had  been  torn  away. 
Into  this  empty  chamber  she  retireth  to  dwell  alone. 
Engagements  and  pleasures,  and  discourse  of  friends,  are 
for  a  while  foregone.  Inaction  of  body,  abstraction  of 
mind,  a  fixed  eye  and  a  sealed  spirit  go  with  us,  and 
cleave  unto  us  like  our  shadow.  "  Farewell  the  tranquil 
mind!  Farewell  content!"  But  by  degrees  nature  re- 
covers from  the  blow  which  had  stunned  her  powers,  and 
then  her  first  employment  is  to  look  back  into  the  annals 
of  the  past,  when  her  delight  was  with  the  departed  object 
of  her  love  ;  and  if  she  finds  that  she  had  treated  it  well, 
that  she  had  honoured  it  in  the  highest  place,  and  made 
of  it  the  most  account ;  that  its  memory  is  associated  with 
duties  performed,  and  kind  offices  discharged ;  that  she 
can  ruminate  upon  virtuous  and  innocent  and  happy  in- 
tercourse, and  discourse  with  contentment  and  gratifica- 
tion  of  all  that  passed  between  them ;  that  there  is  no  in- 
vasion of  repentance  nor  remorse,  for  arrears  of  love  un- 
paid, or  overtures  of  advantage  unaccepted ;  then  she  hath 
a  consolation,  and  to  memory  she  fleeth  as  to  a  city  of  re- 
fuge. The  object  gone  getteth  a  second  life ;  it  liveth  in 
tliose  parts  of  the  mind  which  dwell  with  the  past ;  in  the 
season  of  ?tilbess.  itcometh  up  and  keepeth  us  compatw 


242  OF    JUDGMENT    TO    COME, 

together,  it  eometh  to  us  in  visions  of  the  night,  when 
it  riseth  up  like  a  spirit  in  the  places  where  we  sojourned 
deep  sleep  falleth  upon  man,  invested  with  those  same  at- 
tributes of  love  and  joy  which  it  wore  towards  us  in  our 
earthly  converse,  and  which  it  weareth  still  in  the  con- 
verse of  memory.  But  besides  living  with  the  past,  it 
liveth  also  with  the  present,  in  the  affections  which  it  cul- 
tivated, in  the  good  habits  which  it  strengthened,  and  the 
good  interests  which  it  hath  secured ;  when  we  rejoice 
over  the  good  and  worthy  part  of  our  nature,  it  shareth  in 
our  joy ;  and  when  we  pursue  the  honourable  paths  to 
which  it  accompanied  us  once,  it  accompanieth  us  still ; 
and  when  we  tend  alone  the  cares  to  which  it  once  gave 
us  aid,  we  reflect  upon  its  councils  and  walk  in  its  foot- 
steps. An  object  therefore  which  hath  been  rightly  used, 
continues  to  have  a  share  of  the  happy,  holy  parts  of  our 
life,  and  is  as  it  were  only  cut  off  from  the  senses,  but  to 
the  spirit  is  present  as  before.  To  these  t\vo  we  join,  if 
it  be  possible,  the  anticipation  of  beholding  it  again — we 
seek  to  give  it  a  life  in  those  parts  of  the  soul  which  hold 
converse  with  the  future  ;  and  it  is  unspeakable  the  con- 
lation  which  comes  from  any  shadow  of  hope  in  this  di- 
rection. This  poureth  life  anew  into  the  chambers  of 
death,  and  eternity  into  the  moulds  of  time.  Death  loseth 
his  sting,  and  the  grave  her  victory,  and  mortality  is  swal- 
lowed up  in  life.  We  seem  to  hei\r  the  departed  spirit 
inviting  us  to  come  and  be  joined  to  its  fellowship,  to 
hasten  and  come  unto  our  rest.  Death  is  a  journey  from 
friends  to  friends,  life  a  visit  amongst  friends,  and  death  a 
return  to  our  friends. 

These  are  the  only  essential  consolations  which  we  have 
within  ourselves  for  an  object  removed  from  our  sight, 
and  it  is  manifest  they  can  be  partaken  only  by  those  who, 
not  engrossed  with  the  present,  have  given  themselves 
much  up  to  the  past  and  the  future ;  viz.  by  the  children  of 
reflection  and  of  hope.  Now,  the  mind  hath  no  pleasure 
in  reflection,  unless  it  hath  attended  to  the  calls  of  virtue 


OF   .fUDGMKNT    TO  CO.MJ..  243 

and  of  goodness,  and  given  ear  to  its  sense  of  right,  from 
whatever  quarter  derived,  whether  from  the  light  of  na- 
ture, or  from  the  word  of  God ;  for  if  we  have  held  down 
the  better  sentiments  of  out  breast  and  given  loose  to  the 
worse,  then  reflection  will  be  painful  while  man  is  man, 
and  being  painful,  will  ba  diligently  eschewed,  so  long  as 
there  is  a  gleaning  of  enjoyment  from  the  present.  Nei- 
ther will  hope  spring  within  a  mind  whose  memory  fes- 
ters with  wounds,  but  despair  rather,  and  wrecklessness 
of  all  conclusions.  On  this  account,  as  hath  been  argued 
at  large  in  a  former  part  of  this  Discourse,  the  Gospel 
dispensation  salveth  the  wounds  of  memory,  and  coucheth 
the  eye  of  hope,  ere  it  ever  makes  request  for  a  hearing. 
This  dispensation,  therefore,  and  wherever  this  is  absent, 
the  consciousness  within  the  breast  of  good  and  upright 
conduct,  will  encourage  the  reflective  and  hopeful  facul- 
ties of  a  man  to  display  themselves,  and  bring  him  into 
the  capacity  of  drinking  from  those  rivers  of  consolation 
described  above.  But  where  the  Gospel  constitution,  be- 
ing known,  is  despised  and  contravened,  or  where,  not  be- 
ing known,  the  admonitions  of  wisdom  and  goodness 
within  the  breast  are  trampled  under  foot,  these  rivers  of 
consolations  can  never  be  tasted,  and  until  repentance  and 
reformation  of  life  ensue,  they  will  mock  our  parched 
lips.  So  that  they  appertain  exclusively  to  the  righte- 
ous ;  under  the  Gospel,  to  its  believing  servants ;  with- 
out the  Gospel,  to  the  servants  of  the  good  law  written  on 
their  hearts. 

Furthermore,  another  thing  which  sustaineth  the  spirit 
of  a  man  wounded  by  the  dispensations  of  God,  is  the  con- 
viction that  they  are  the  dispensations  of  God,  meant  for 
health,  however  bitterly  they  taste.  This  is  a  sublime 
consolation,  which  none  but  the  pious  and  resigned  can 
reach,  but  being  reached,  it  is  to  grief  an  elixir  of  life.  It 
springs  not  so  much  from  an  act  of  faith  at  the  afflicted  sea- 
son as  from  the  constant  habit  of  receiving  every  good  gift 
from  the  hand  of  God,  and  holding  it  in  loan  until  it  please 


->4<{  UR    .lUDCiMKN'r    TO    COME.. 

him  to  call  it  up  again — taking  the  bestowal  in  pledge  of 
his  goodness,  and  the  removal  in  trial  of  our  fidelity  and 
ft^ust.  Looking  upon  the  whole  vicissitudes  of  Provi- 
dence as  a  correspondence  between  us  and  our  Father  in 
a  far  country,  which  he  wisely  arrangeth  so  as  to  call  into 
lively  exercise  every  sentiment  of  dutiful  children,  we  feel 
a  constant  fortitude  and  firmness,  and  what  is  more,  a 
constant  activity  of  mind,  to  read  the  several  communi- 
cations, and  interpret  their  contents  of  good,  and  make  the 
needful  arrangements  for  realizing  the  same.  The  seal 
is  often  black,  and  the  signet  full  of  fear,  and  with  a  trem- 
bling liand  we  break  the  cover  and  unfold  the  contents, 
and  our  hearts  die  within  us  while  we  peruse  the  sorrow- 
ful tidings ;  for  the  present  it  is  not  joyous  but  grievous : 
yet  in  the  end  it  yieldeth  the  peaceable  fruits  of  righteous- 
ness, when  our  minds  have  been  exercised  therewith. 

Now,  this  source  of  consolation  is  manifestly  one  with 
which  the  wicked  and  impious  do  not  intermeddle,  foras- 
much as  it  cannot  be  grasped  at  once,  but  succeeds  to  a 
habit  of  regarding  the  intentions  of  Providence  in  our  lot. 
'  They  only  have  it  who  see  all  things  in  God,  and  taste  all 
tlungs  in  God,  who  in  him  live  and  move  and  breathe  and 
have  their  being,  who,  whether  they  eat  or  drink,  or  what- 
ever they  do,  do  all  to  his  glory.  Often  hath  it  been  my 
lot  to  oflfer  it  to  ungodly  people  ;  they  listened,  but  it  was 
a  Tocal  sound  which  made  no  stay  ;  and,  if  they  sought 
to  taste,  it  was  an  apple  of  Sodom,  which  to  them  had 
but  a  painted  rind,  or  fairy  gold  which  dissolved  into 
dust,  or  changed  to  idle  leaves.  The  people,  therefore, 
whose  god  is  earthly  honour  or  glory,  or  riches,  or  luxu- 
ry, or  self  aggrandizement  of  any  kind,  and  who  take  the 
goods  that  God  provideth  them  from  the  hands  of  good 
fortune,  or  the  patronage  of  great  men,  or  their  own  de- 
servings,  and  use  them,  while  they  tarry,  to  gratify  and 
build  up  the  parts  of  nature  to  which  the  merit  of  them  is 
given,  must,  when  these  props  of  their  good  estate  mis- 
give, feel  tottering  upon  that  side  which  they  sustained: 


OF    JUDGMENT    TO    COME.  245 

and,  when  they  pass  away,  they  must  feel  disabled,  even 
according  to  the  measure  of  trust  which  they  reposed  on 
them,  and  discomforted  according  to  the  measure  of  en- 
joyment which  they  derived  from  that  quarter  of  their  be- 
ing. They  have  no  resource,  that  I  can  see,  but  pas- 
sively to  endure.  Blank  patience,  without  any  thing  to 
be  patient  for,  which  surely  is  the  most  intolerable  of 
all  things,  as  saith  the  scathed  soul  of  Faustus  in  the  Ger- 
man poet. 

Finally  ;  a  third  resource,  which  the  mind  hath  in  such 
troubled  seasons,  is  to  repose  upon  that  which  is  not  and 
cannot  be  removed.  The  shock  given  by  a  great  be- 
reavement, produceth  upon  the  mind  a  kindred  feeling 
with  the  shock  of  an  earthquake.  All  seems  unhinged, 
all  places  equally  insecure.  We  flee  in  one  direction,  the 
earth  trembles,  we  pause  and  flee  in  the  opposite ;  we  are 
running  from  destruction,  and  we  feel  as  if  we  were  run- 
ning into  its  jaws.  So  disaster  and  bereavement  shake 
the  soul  in  all  its  chambers,  as  an  earthquake  shakes  the 
earth,  and  for  a  while  we  feel  as  if  the  foundations  of  all 
visible  enjoyment  were  broken  up,  and  the  links  of  all  af- 
fection torn  asunder.  At  such  a  season,  it  is  comfort  un- 
speakable to  have  something  which  cannot  be  removed 
whereon  to  repose.  Such  a  refuge  hath  the  mind  in  the 
things  of  the  world  to  come,  over  which  change  hath  not 
any  power.  *'  None  of  these  things  move  me,  so  that  I 
may  finish  my  course  with  joy."  "  God  is  our  refuge 
and  strength,  a  very  present  help  in  the  time  of  trouble. 
Therefore  will  we  not  fear,  though  the  earth  be  removed, 
and  though  the  mountains  be  cast  into  the  midst  of  the 
sea.  Though  the  waters  thereof  roar  and  be  troubled, 
though  the  mountains  shake  with  the  swelling  thereof. 
There  is  a  river  whose  streams  do  make  glad  the  city  of 
our  God,  the  holy  place  of  the  tabernacles  of  the  Most 
High :  God  is  in  the  midst  of  her,  she  shall  not  be  moved." 

These  three  things,  the  embalming  of  the  object  lost  to 
sense  in  memory  and  hope,   the  consciousness  of  good 


246  OF    JUDGMENT   TO    COME. 

ends  subserved  by  its  removal,  the  assurance  of  better 
things  which  cannot  be  removed,  are  a  sort  of  sacred  tri- 
pod to  the  spirit,  which  no  shock  from  earth  or  hell  can 
overturn.  They  give  her  a  terrible  strength  before  which 
all  pains  of  soul  and  body  are  harmless,  and  all  tyrant  in- 
flictions defeated.  In  dungeons,  thus  sustained,  she  hath 
a  joy,  which  the  brave  Haxtoun  declared  to  be  above  the 
enjoyment  of  life's  loveliest  places.  Martyrs  have  become 
unconscious  to  the  cruellest  tortures,  and  in  a  divine  heat 
of  bravery  have  rushed  again  to  meet  them.  And  in  these 
quieter  times,  orphans  and  widows,  and  afflicted  people  of 
every  name,  take  refuge  thereon,  and  bear  calamities  tvith 
a  magnanimity  to  which  knowledge  and  philosophy  and 
sentiment  are  strangers  ;  and  seasons  of  affliction  become 
pregnant  with  the  greatest  advantage  ;  and  they  know  the 
joy  of  grief,  about  which  sentimental  writers  do  but  prate. 
One  by  one,  they  resign  the  spirits  of  their  dearest  kin- 
dred into  the  hand  of  the  Lord's  tender  mercy.  One  by 
one  they  deposit  their  earthly  tabernacle  in  the  silent  tomb, 
and  while  the  tears  of  nature  follow  the  much-beloved  ob- 
ject, their  spirits  rise  to  heaven,  and  hold  communion 
with  the  spirit  that  is  gone,  and  long  for  the  happy  day 
when  they  also,  being  dismantled,  shall  join  it  in  the  realms 
of  immortal  bliss. 

Now  to  apply  the  above  reasoning  to  the  great  bereave- 
ment of  death,  which  is  the  thing  in  question.  When 
death  arrives,  we  are  parted  from  the  body,  from  the 
world,  and  from  the  beloved  of  our  souls  which  dwell 
thereon;  and  are  left  in  a  state  of  intense  self- conscious- 
ness and  solitary  thought.  I  know  not  what  God  may 
have  provided  for  the  immediate  enjoyment  or  suffering 
of  our  spirits  in  the  world  of  spirits.  That  is  not  reveal- 
ed, because  it  would  not  be  intelligible  if  it  were ;  seeing 
we  have  not  an  idea,  and  cannot  have,  of  spiritual  exist- 
ence or  employment  by  any  other  way  than  that  which  I 
am  following  out — our  own  interior  thoughts  and  feel- 
ings.    We  have  suff"ered,  I  say,  such  a  loss  of  the  body 


OK   JUDGMENT    TO    COiME.  "^41 

and  the  earth,  and  the  beloved  companions  oi  our  pil- 
grimage ;  and  what  is  there  to  sustain  and  comfort  our 
spirits  under  this  bereavament,  save  the  three  great  conso- 
lations mentioned  above  ?  If  we  have  used  our  body  for 
strengthening  in  the  soul  temperance  and  self-command, 
and  building  up  active  habits  of  well-doing ;  if  we  have 
used  the  world  as  a  stage  or  theatre,  on  which  to  carry 
these  into  effect,  conversing  with  visible  things  modestly, 
and  using  them  for  the  wholesome  ends  of  our  own  edifi- 
cation in  godliness,  and  the  advancement  of  God's  glory  ; 
and  if,  with  the  beloved  kindred  of  our  souls,  we  have 
lived  in  peace  and  fraternity,  joining  with  them  all  chaste 
and  aifectionate  unions,  sharpening  them  to  good  feeling, 
as  iron  sharpeneth  iron,  and  provoking  them  to  good 
works; — then  the  soul  will  be  filled  through  all  her  re- 
gions with  satisfaction,  and  muse  with  delight  upon  that 
which  she  hath  left  behind.  Add  to  this  the  second  con- 
solation, of  being  in  her  Creator's  merciful  hands,  to 
whom  she  is  resigned,  and  to  whose  near  neighbourhood 
she  knoweth  she  is  approaching.  I  know  not,  I  speculate 
not  upon,  the  new  unions  which  the  soul  will  have  when 
these  carnal  veils  are  taken  off.  But  much,  much  are  we 
taught  to  hope  for.  We  are  represented  in  this  state  as 
being  all  but  drifted  out  of  reach  of  the  Divine  favour, 
which  was  not  rejoined  but  by  the  sternest  adventure  of 
mercy  ;  and  death  being  passed,  we  get  as  it  were  out  of 
the  cold  and  frozen  regions  of  our  present  condition,  and, 
by  means  I  know  not,  are  transformed  into  a  holy  com- 
munion with  the  celestials.  But,  though  all  unconscious 
how  it  is  to  be  with  her,  I  know  the  soul  of  the  righteous 
doth  drop,  as  it  were,  asleep  into  the  lap  of  God,  and  they 
have  ravishments  of  delight  between  sleeping  and  waking 
— images  of  glory  from  the  other  side,  signs  and  beck- 
onings,  and  triumphant  frames,  which  cast  the  by-standers 
into  silent  wonder. 

In  short,  (for  we  wander  without  bounds  in  this  sea  of 
discourse,)  from  all  these  considerations  which  have  been 


248  OF   JUWOMENT   'lO   COME. 

mentioned,  and  many  more,  to  mention  which  would 
make  this  digression  disproportionate  to  the  measure  of 
the  whole  discourse,  it  seemeth  to  me  that  death  hath  no 
sooner  planted  his  pale  signet  upon  the  cold  brow  of  our 
body,  than  a  first  initiatory  judgment  hath  us  in  its  hold, 
a  first  paradise,  or  a  first  hell  instantly  cnsueth.  All  the 
past  comes  floating  down,  and  all  the  future  comes  bear- 
ing up  ;  they  near  us,  they  possess  us,  and  the  soul  is  en- 
girdled as  it  were  in  a  ring  of  events  touching  her  on 
every  side,  and  communicating  each  one  a  stound  of  pain 
or  a  relish  of  joy.  And  there  she  lieth  slaughtered  by 
their  many  wounds  or  ravished  by  their  many  pleasures, 
and  so  rem aineth  in  a  kind  of  trance  of  misery  or  ecstacy, 
till  the  resurrection  morn.  She  dwelleth  evermore  in  the 
ethereal  temperament  of  sweet  recollections  and  sweet  an- 
ticipations, brightened  into  the  brilliancy  of  present  enjoy- 
ments, without  any  touoh  of  their  instability  and  gross- 
ness — the  spirit  as  it  were  of  every  past  excellence,  and 
the  spirit  of  every  future  excellence  drawing  near,  and 
holding  communion  with  our  spirits  ;  or  else  the  sorrow 
of  every  past  sin,  and  the  bitter  twang  of  every  past  in- 
dulgence, the  gall  and  wormwood  of  every  dalliance  with 
levity  and  folly  and  lust,  the  daughters  of  unrighteous- 
ness, the  remorse  of  every  crime,  the  sting  of  every  un- 
tamed passion,  and  the  thirst  of  every  raging  appetite,  all 
these  come  down  from  the  past ;  while  from  the  cloudy 
future  come  bearing  up  the  mist  of  every  prejudice,  and 
the  gloom  of  departed  honours,  and  the  grief  of  happiness 
for  ever  foregone,  and  the  terrors  of  hopelessness  and  the 
agonies  of  despair — the  spirits  of  all  the  furies  which  peo- 
ple hell,  with  the  legion  which  peoples  this  world,  come 
together  to  revel  it  upon  our  disengaged  soul — those  that 
dwell  back  with  conscience,  those  that  dwell  forward  with 
fear,  come  launching  down  to  make  a  prey  of  our  poor 
unregenerate  souls.  It  seemeth  to  me  as  if  the  spirit, 
when  it  left  the  body,  and  did  no  longer  tabernacle  or  con- 
verse with  matter,  hath  its  conversation  with  the  spirits  of 


Of   JUDGMENT    TO  COME.  249 

iill  past  events  in  its  experience,  and  all  future  events  ia 
its  anticipation,  and  doth  lie  diffused  over  them  all  in  a 
purest  heaven  of  delight  or  a  saddest  hell  of  grief,  accord- 
ing as  they  are  good  and  hopeful,  or  bad  and  gloomy. 
Sensations,  that  cloud  the  memory  of  the  past  and  dims 
the  anticipation  of  the  future,  is  no  more.  ^  The  present 
world  is  no  more,  the  animal  part  of  man  is  no  more,  the 
knowing  part  of  man  which  held  converse  with  the  acci- 
dents and  changes  of  this  world,  is  no  more.     Nothing  is 
left  but  the  moral  and  spiritual  part  of  man,  to  make  the 
best  of  that  knowledge  of  eternity  and  the  Eternal  which 
it  hath,  of  that  love  or  hatred  of  eternity  and  the  Eternal 
which  it  hath.     It  launcheth  out  of  the  world  of  sensual 
pleasures,  out  of  the  world  of  visible  beauties,  out  of  the 
world  of  proud  ambitions,  out  of  the  world  of  avaricious 
accumulation,  out  of  the  world  of  manual  and  instrumen- 
tal employments — And  whither  is  it  gone  ?  into  the  spir- 
itual world,  whither  nothing  of  all  this  can  follow ;  and 
what  remaineth  but  disappointment,  tedium,  shame,  con- 
fusion of  face,  and  every  spiritual  agony  ;  unless  while 
living  in  the  midst  of  the  same  worlds  of  occupation  she 
was  not  blinded  and  befooled  and  brutified  by  them,  but 
kept  a  sacred  reverence  for  her  moral  and  spiritual  part, 
reserving  the  best  of  every  feeling,  and  the  essence  of 
every  thought,  and  the  first  fruits  of  every  enjoyment  to 
God  her  creator  and  her  preserver,  and  soon  to  be  her 
judge. 

Such  are  our  views  of  the  state  of  the  soul  after  death, 
drawn  for  the  satisfaction  of  the  greater  number,  from  ob- 
servations made  upon  the  soul  in  her  present  condition, 
and  which  we  may  now  confirm  for  the  special  edification 
of  the  Believer  by  revelation,  so  far  as  it  enters  into  this 
mysterious  subject.  Here  must  stand,  in  the  first  place, 
the  parable  of  Lazarus  and  the  rich  man,  revealing  their 
several  fates  after  dissolution,  which  are  to  be  conceived 
as  emblems  of  the  repose  and  fiery  torture  their  spirits  did 
endure ;  the  promise  to  the  penitent  thief  upon  the  cross, 

32 


250  OF   JUDGMENT    TO    COMfe. 

of  being  that  very  night  in  paradise  ;  the  entrancing  of  St. 
Paul,  when  he  beheld  and  felt  things  unutterable  ;  the  vi- 
sions of  John,  in  which  he  beheld  the  blessedness  of  the 
saints  ;  and  the  constant  allusion  through  the  books  of  the 
New  Testament  to  the  Judgment  and  coming  of  Christ  as 
immediately  at  hand  ;  of  which  more  hereafter. 

All  these  passages  give  one  reason  to  suppose  that,  be- 
sides the  sort  of  passive  consequence  of  death  described 
above,  there  may  be  some  consequences  of  an  active  kind 
which  we  are  not  able  to  comprehend  ;  that  there  may  be 
faculties  by  which  our  spirits  may  taste  the  communion 
of  other  incorporate  spirits,  that  they  may  be  introduced 
to  the  angels  and  cherubims  and  seraphims  of  glory,  and 
by  them  conducted  to  their  balmy  seats  of  bliss — borne 
along  with  them  through  airy  space  on  errands  and  be- 
hests of  God,  taken  into  their  pleasant  associations,  and 
trained  like  a  younger  sister  in  all  the  happy  avocations  of 
their  being  ;   or  that  the  righteous  may  be  separated  to  a 
settlement  of  their  own,  to  have  spiritual  enjoyment  with 
each  other,  of  which  we  cannot  have  the  shadow  of  a 
thought — while,  on  the  other  hand,  the  souls  of  the  wicked 
may  be  delivered  up  to  the  mastery  of  spirits  reprobate, 
and  left  in  their  disembodied  state  to  their  mercy,  to  be 
by  them  used  and  abused  in  ten  thousand  ways,  to  which 
the  material  earth  is  altogether  strange.     But  into  these 
regions,  which  belong,  as  hath  been  said,  to  the  poet  and 
the  orator,  the  conductor  of  an  argument  hath  not  any 
right  to  enter. 

During  the  long  interval,  therefore,  from  the  stroke  of 
death  till  the  trump  of  God  shall  ring  in  death's  astonish- 
ed ear,  the  soul  is,  as  it  were,  by  the  necessity  of  her  ex- 
istence, forced  to  engage  herself  with  the  work  of  self-ex- 
amination and  self-trial,  according  to  the  best  standard 
which  during  life  she  knew.  If  she  was  enlightened  upon 
the  divine  constitution,  then  according  to  the  rules  thereof, 
she  will  examine  herself,,  and  soon  ascertain  whether  she 
held  it  in  reverence  and  took  the  appointed  measures  to 


OF    JTrOGMENT   tO    COUV:.  251 

obev  it,  or  whether  she  cast  it  behind  her  back  and  trod 
it  under  foot.  If,  again,  she  had  no  revelation  of  God, 
but  had  to  depend  on  the  light  of  nature  alone,  then  she 
will  try  herself  according  to  that  light,  and  discover  whe- 
ther she  made  virtue  or  vice  her  delight,  good  or  evil  her 
god.  If  she  groaned  under  the  bondage  of  false  religion, 
and  was  deluded  by  superstition  out  of  reason's  bands, 
even  then,  whatever  she  believed  in  her  conscience  to  be 
right,  to  that  rule  she  will  bring  herself  during  this  season 
of  abstracted  meditation.  For  in  every  country  and  state 
of  mankind  there  is  a  line  of  division  between  the  good 
and  the  bad,  between  the  worthy  and  the  worthless,  which 
represents  outwardly  the  inward  sense  which  that  people 
hath  of  a  right  and  a  wrong  side  of  human  character.  By 
this,  whatever  it  is,  however  imperfect,  however  weak, 
however  erroneous,  we  judge  that  each  soul  of  every  kin- 
dred and  nation  and  tongue  upon  the  earth  will  be  em- 
ployed during  the  long  intermediate  state  in  examining 
itself,  and  suffering  or  enjoying  according  to  the  nature  of 
its  reflections. 

Now,  forasmuch  as  that  man  hath  never  been  heard  of, 
who  could,  in  his  cool,  dispassionate  moments,  look  back 
and  reflect  upon  his  life  without  a  feeling  of  its  unprofita- 
bleness, compared  with  what  it  might  and  should  have 
been — ^forasmuch  as  that  man  hath  never  lived,  whose  tri- 
als and  besetting  ills  did  form  to  his  reflective  mind  an 
apology  for  his  shortcomings  and  misdemeanours  ;  but 
all  men,  since  Adam,  have  condemned  themselves  before 
even  their  embodied  soul,  when  they  took  themselves  to 
strict  inquisition — how  much  more  will  they  blame,  how 
much  less  apologize  before  their  disembodied  soul,  when 
every  temptation  of  vanity,  when  every  blind  of  passion 
and  every  avocation  of  thought  which  the  body  and  the 
visible  world  cast  in,  is  removed,  and  they  are  left  solitary 
as  in  a  wilderness,  serious  and  sober  as  in  the  presence  of 
God,  stricken  by  death  out  of  a  thousand  misleading  vi- 
sions, and  overwhelmed  with  a  sense  of  forlorn  abjectness  ! 


252  Of  .JLUUMEM     TO    (JOMi:. 

Each  soul  tlius  immersed  in  its  ruminations,  plunged  and 
absorbed  in  its  own  conscious  being,  must  accumulate  a 
vast  sense  of  its  sinfulness,  and  a  fearful  apprehension  of 
the  issue.  Happy,  happy  those,  who  have  strong  holds 
of  faith  into  which  to  turn,  and  know  of  a  Saviour  from 
that  conscious  guilt,  under  which  every  one,  Jew  and 
Gentile,  Scythian,  bond,  and  free,  must  feel  himself  op- 
pressed. They  can  deal  with  their  overwhelming  feel- 
ings, and  they  alone.  I  do  not  say  that  they  alone  shall 
pass  the  judgment — that  is  another  question,  from  which 
we  studiously  refrain.  But  surely  they  alone  know  in 
this  life  how  that  sinfulness  is  to  be  wiped  away,  and 
therefore,  unless  after  death  some  perceptions  of  a  Saviour 
should  be  revealed  to  the  virtuous  of  other  communions, 
of  which  we  speculate  not,  they  must  lie  absorbed  in  their 
heavy  consciousness  of  guilt,  with  a  fearful  looking  for  of 
judgment  and  fiery  indignation. 

Now  then,  in  these  beds,  all  dissolved  in  fear,  and  some 
conscious  of  hope,  the  spirits  of  the  departed  lie;  and 
shrouded  in  mortality,  or  absorbed  back  again  into  mat- 
ter's various  forms,  remain  the  bodies  of  the  departed, 
until  the  archangel  and  the  trump  of  God  shall  sound  the 
dread  summons  through  the  chambers  of  nature  and  the 
abodes  of  the  separated  soul ;  whence  they  shall  (jome  and 
meet,  and  being  once  more  by  the  power  of  God  con- 
joined, these  two  ancient  comrades  shall  form  again  one 
conscious  frame  of  being,  and  take  their  joyful  or  heavy 
way,  every  living  mortal,  to  the  bar  and  judgment  seat  of 
God. 

This  digression  into  the  separate  state  of  the  soul,  may 
seem  to  many  out  of  place  and  out  of  proportion  ;  but, 
besides  being  the  only  way  of  showing  how  the  spirit 
comes  up  to  the  bar  clothed  in  consciousness  of  the  past, 
and  able  to  acquiesce  in  the  future,  it  doth  also  give  truth 
and  meaning  to  a  form  of  speaking  concerning  judgment 
most  common  in  the  Scriptures,  but  most  unfrequently  in 
these  our  days.     By  us  the  judgment  is  always  regarded 


OF   JUDGJIENP    TO    COME.  25o* 

as  infinitely  far  off",  whereas  by  the  Apostles  it  is  regarded 
•as  close  at  hand,  just  forthcoming.  Paul,  in  describing 
the  fate  of  those  who  were  to  be  alive  at  the  time,  includes 
himsdf  among  the  number — '♦  We  who  are  alive  and  re- 
main,  shall  be  caught  up  together  with  them  in  the  clouds." 
And  Peter  and  James  and  John,  no  less  than  Paul,  give 
this  second  coming  of  the  Lord  in  judgment  a  prominen- 
cy and  a  frequency  in  their  writings  above  almost  every 
other  consideration,  and  constantly  appeal  to  it  as  the  great 
fund  of  patience,  and  the  great  motive  to  continue  in  well- 
doing. Now  the  Apostles  were  not  ignorant  of  the  space 
which  was  to  intervene,  for  they  have  prophesied  of  their 
own  death,  of  the  latter  times,  of  the  bringing  in  of  the 
Jews  with  the  fulness  of  the  Gentiles,  and  of  all  that  has 
happened  since,  and  of  much  that  is  still  to  happen  ;  and 
yet,  knowing  of  the  ages  to  run,  they  nevertheless  repre- 
sented the  end  of  all  things  as  at  hand. 

We  moderns  have  altogether  departed  from  this  man- 
ner of  speech,  and  the  second  coming  of  Christ  is  lost 
from  the  number  of  our  motives,  because  the  day  of 
judgment  is  placed  afar  off.  Death  must  come,  and  ma- 
ny generations  of  men 'fill  our  room,  and  our  ashes  must 
be  scattered  on  a  thousand  winds,  and  millennial  ages  must 
run  their  course,  before  the  trumpet  of  the  archangel  sound 
to  judgment.  Now,  while  the  day  of  judgment  is  thus 
set  infinitely  remote,  and  a  state  of  existence  is  interposed 
where  joys  and  sufferings  they  venture  not  to  set  forth, 
the  mind  will  do  with  it  as  it  does  with  death  while  it  con- 
siders it  at  a  distance,  think  nothing  of  it  at  all.  For  it 
is  not  the  certainty  of  a  thing  which  gives  it  power  over 
the  mind,  otherwise  death,  which  is  the  most  certain  of  all 
things,  would  be  the  most  influential  of  all  things  ;  where- 
as it  is  to  most  men  less  influential  than  a  journey  to  a  for- 
eign land,  or  the  shifting  of  their  residence  at  home.  It 
is  the  frequent  presence  of  a  thought  in  the  mind  which 
gives  it  power,  and  that  frequency  will  seldom  happen  to 
a  thing  that  is  not  looked  for  till  after  a  time.     Present 


254  *  oi-  jtuuMEsr  TO  come, 

things,  or  things  hard  at  hand,  are  what  occupy  the  soul ; 
and  until  death  comes  to  be  so  regarded,  it  gets  no  pur- 
chase over  our  conduct.     But  when  one  is  brought  to  a 
right  view  of  his  frailty  and  mortality,  and  every  morning 
sets  out  as  on  a  perilous  voyage,  every  evening  lays  him 
down  as  into  a  grave ;  then,  though  death  be  made  no 
more  certain  than  before,  it  comes  to  prevail  over  the 
things  which  are  seen,  and  to  draw  the  solemnity  and  care- 
fulness of  a  death- bed  hour  over  every  scene  of  business 
and  of  enjoyment.     So  also  of  the  judgment ;   while  it  is 
considered  not  only  as  behind  death,  but  far,  far  beyond 
it,  it  will  be  as  unmoving  as  death,  and  will  not  carry  any 
weight,  until,  like  death,  it  be  brought  into  the  fore-front 
of  things,  and  have  a  chance  in  the  fray  of  contending  in- 
terests and  contending  emotions  which  passes  in  the  mind 
perpetually.     Shall  we  then  preach  the  end  of  the  world 
as  at  hand,  and  the  sound  of  the  trumpet  as  ready  to  awake 
us  every  morning  from  our  beds,  and  the  regeneration  of 
the  heavens  and  the  earth  as  about  to  be  revealed  ?     The 
Apostles  did  so,  who  uttered  those  very  prophecies  which 
are  all  our  security  that  the  world  is  to  last  another  hour. 
They  knew  the  events  that  were  to  intervene,  and  they 
made  them  known  to  us ;  and  yet  you  see  they  preached 
as  if  nothing  were  to  intervene  at  all.     But  we,  who  do 
but  lamely  hiterpret  their  prophecies,  are  so  built  upon  our 
interpretations,  and  so  assured  of  the  things  we  guess 
about,  hardly  two  agreeing,  that  we  pluck  up  heart,  and 
cast  off  the  daily  apprehensions  of  the  Apostles,  and  preach 
boldly,  as  if  the  world  were  to  last  out  our  day,  and  the 
day  of  our  children,  and  of  many  generations  yet  to  arise  ! 
this  is  one  instance  among  many  of  the  total  inequality  of 
our  modern  preaching  to  the  Apostolic  pattern,  and  how 
great  scriptural  ideas  have  been  completely  lost  in  the 
heed  which  the  churches  have  given  to  their  sectarian  dis- 
tinctions. 

This  discordance  between  the  Apostolical  and  the  mo- 
dern t}ieolo£j:y,  we  confess,  was  the  first  thing  that  dre\i' 


OF   JUDGMENT    TO    CO.MlT.  25i> 

our  attention  to  the  state  of  the  soul  immediately  conse- 
quent on  death.     And  on  pursuing  it  we  were  led  into  the 
speculations  given  above,  which,  whatever  may  be  thought 
of  their  soundness,   have  the  merit  of  giving  truth  and 
meaning  to  the  Apostolic  way  of  speaking,  and  of  putting 
into  the  hands  of  their  successors  the  same  powerful  wea- 
pon for  arresting  the  attention  of  a  careless  world.     We 
have  another  solution  of  this  difficulty,  derived  from  me- 
taphysical considerations  of  the  nature  of  Time ;  which  is, 
however,  too  abstract  and  tedious  to  be  embodied  in  this 
discourse.     Only  let  it  be  observed,  before  passing  on  to 
judgment,  that  the  general  argument  is  in  nothing  preju- 
diced by  the  soundness  or  unsoundness  of  this  digression, 
which  was   introduced  solely  to  explain   how  the  soul 
might  acquire  that  consciousness  of  her  acts,  and  that 
conviction  of  her  deservings,  which  are  essential  in  a  cul- 
prit, before  condemnation  can  pass  upon  him  with  any 
effect.     Now  this  is  a  question  of  knowledge,  not  of  jus- 
tice, and  therefore  doth  not  prejudice  the  great  argument 
on  which  we  are  engaged,  and  on  which  we  now  venture 
again  with  trust,  by  the  help  of  God,  to  bring  it  to  a  hap- 
py issue. 


OF  JITDGMSKT  TO   COMES. 

PART  VI. 

THE  LAST  JUDGMExNT. 

Had  our  occupation  in  this  Discourse  been  that  of  the 
poet  or  the  orator,  we  have  now  before  us  a  subject  which, 
for  the  magnificence  of  the  scenery,  the  magnitude  of  the 
transaction,  and  the  effects  which  it  draweth  on,  stands 
unrivalled  in  the  annals  of  human  knowledge; — a  subject, 
indeed,  with  which  the  powers  of  conception  cannot  be 
brought  to  contend.     Imagination  cowers  her  wing,  una- 
"f-  ble  to  fetclj  the  compass  of  the  ideal  scene.     The  great 
white  throne  descending  out  of  heaven,  guarded  and  be- 
girt with  the  principalities  and  powers  thereof — the  awful 
presence  at  whose  sight  the  heavens  and  the  earth  flee 
away,  and  no  place  for  them  is  found — the  shaking  of  the 
mother  elements  of  nature,  and  the  commotion  of  the  hoa- 
ry deep,  to  render  up  their  long-dissolved  dead — the  rush- 
ing together  of  quickened  men  upon  all  the  winds  of  hea- 
ven, down  to  the  centre,  where  the  Judge  sitteth  on  his 
blazing  throne. — To  give  form  and  figure  and  utterance 
to  the  mere  circumstantial  pomp  of  such  a  scene,  no  im- 
agination availeth.     Nor  doth  the  understanding  labour 
less     The  archangel,  with  the  trump  of  God,  riding  sub- 
lime in  the  midst  of  heaven,  and  sending  through  the 
widest  dominion  of  death  and  the  grave  that  sharp  sum- 
mons which  divideth  the  solid  earth,  and  rings  through  the 
caverns  of  the  hollow  deep,  piercing  the  dull  cold  ear  of 
death  and  the  grave  with  the  knell  of  their  departed  reign  ; 
the  death  of  Death,  the  disinheriting  of  the   grave,  the 
reign  of  life,  the  second  birth  of  living  things,  the  reunion 
of  body  and  soul — the  one  from  unconscious  sleep,  the 


OF   JUDGMENT    TO    CDMil.  257 

Other  from  apprehensive  and  unquiet  abodes — the  congi-e- 
gation  of  all  generations  over  whom  the  stream  of  time 
hath  swept. — This  outstretches  my  understanding  na  less 
than  the  material  imagery  confuses  my  imagination.  jAnd 
when  I  bring  the  picture  to  my  heart,  its  feelings  are  over- 
whelmed :  When  I  fancy  this  quick  aud  conscious  frame 
one  instant  reawakened  and  reinvested,  the  n^t  summon- 
ed before  the  face  of  the  Almighty  Judge — now  rc-begot- 
ten,  now  sifted  through  every  secret  corner — my  poor 
soul,  possessed  with  the  memory  of  its  misdeeds,  sub- 
mitted to  the  scorching  eye  of  my  Maker — my  fate  de- 
pending upon  his  lips,  my  everlasting,  changeless  fate— I 
shriek  and  shiver  with  mortal  apprehension.  And  when 
I  fancy  the  myriads  of  men  all  standing  thus  explored  and 
known,  I  seem  to  hear  their  shivering  like  the  aspen  leaves 
in  the  still  evening  of  Autumn.  Pale  fear  possesseth  eve- 
ry countenance,  and  blank  conviction  every  quaking  heart. 
They  stand  like  men  upon  the  perilous  edge  of  battle,  with- 
Iiolden  from  speech  and  pinched  for  breath  through  excess 
of  struggling  emotions — shame,  remorse,  and  mortal  ap- 
prehension, and  trembling  hope. 

Then  the  recording  angel  opens  the  book  of  God's  re- 
membrance,  and  inquisition  proceedeth  apace.  Anon 
they  move  quicker  than  the  movement  of  thought  to  the 
right  and  left,  two  most  innumerous  companies.— 'From 
his  awful  seat,  his  countenance  clothed  with  the  smile  f- 
which  makes  all  heaven  gay,  the  Judge  pronounceth  bles- 
sings for  ever  and  ever  upon  the  heads  of  his  disciples, 
and  dispenseth  to  them  a  kingdom  prepared  by  God  from 
the  first  of  time.  To  their  minds,  seized  with  the  tidings 
of  unexpected  deliverance,  it  seemeth  as  a  dream,  and 
they  wonder  with  ecstacy  at  the  unbounded  love  of  their 
Redeemer.  They  wonder  and  they  speak  their  unworthi- 
ness,  but  they  are  reassured  by  the  voice  of  Him  that 
changeth  not.  Then  joy  seizeth  their  whole  soul,  and  as- 
surance of  immortal  bliss.  Their  trials  ai*e  ended,  their 
course  is  finished,  the  prize  is  won,  and  the  crown  of  eter- 


25S  OF    JUDGMENT    TO    COML. 

jial  life  is  laid  up  for  them  in  store  ; — fulness  of  joy  and 
pleasures  for  ever,  at  the  right  hand  of  God.  Again  the 
judge  lifteth  up  his  voice,  his  countenance  clothed  in  that 
frown  which  kindled  hell,  and  pronounces  eternal  perdi- 
tion, with  the  devil  and  his  angels,  upon  the  wretched  peo- 
ple who  despised  and  rejected  him  on  earth.  They  re- 
monstrate, but  remonstrance  is  vain.  It  is  finished  with 
hope,  it  is  finished  with  grace,  it  is  finished  with  mercy ; 
justice  hath  begun  her  terrible  reign  to  endure  for  ever. 
Then  arise  from  myriads  of  myriads  the  groans  and  shrieks 
and  threnes  of  despair;  they  invoke  every  mother  element 
of  nature  to  consume  their  being  back  into  her  dark 
w'omb ;  they  call  upon  the  rocks  to  crush  them,  and  the 
hills  to  cover  them  from  the  terrible  presence  of  the  Lord 
and  from  his  consuming  wrath.  Such  episodes  of  melt- 
ing tenderness  there  will  be  at  his  final  parting  of  men ! 
such  eternal  farewells !  but,  ah  !  the  word  farewell  hath 
forgotten  its  meaning,  and  wishes  of  welfare  now  are 
vain.  A  new  order  of  things  hath  commenced,  the  age 
of  necessity  hath  begun  its  reign,  all  change  is  for  ever 
sealed. 

This  mighty  crisis  in  the  history  of  the  human  race, 
this  catastrophe  of  evil  and  consummation  of  good,  fortu- 
nately it  is  not  our  province  to  clothe  with  living  image- 
ry, else  our  faculties  should  have  failed  in  the  attempt. 
But  if  our  divine  Poet  hath,  by  his  mighty  genius,  so 
rendered  to  conception  the  fallen  angels  beneath  the  sul- 
phurous canopy  of  hell,  their  shapes,  their  array,  their  war- 
fare and  their  high  debates,  as  to  charm  and  captivate  our 
souls  by  the  grandeur  of  their  sentiments  and  the  splen- 
dour of  their  chivalry,  and  to  cheat  us  into  sympathy  and 
pity  and  even  admiration ;  how  might  such  another  spirit, 
(if  it  shall  please  the  Lord  to  yield  another  sueh,)  draw 
forth  the  theme  of  judgment  from  its  ambiguous  light, 
give  it  form  and  circumstance,  feeling  and  expression,  so 
that  it  should  strike  home  upon  the  heart  with  the  pre- 
sentiment of  those  very  feelings  which  shall  then  be  awa- 


Ol'     JLDGMLM    TO    COMli.  2bU 

kened  in  our  breasts.  This  task  awaits  some  lofty  and 
pious  soul  hereafter  to  arise,  and  when  performed  will  en- 
rich  the  world  with  a  "  Paradise  Regained"  worthy  to  be 
a  sequel  to  the  "  Paradise  Lost,"  and  with  an  "  Inferno" 
that  needeth  no  physical  torments  to  make  it  infernal ;' 
and  with  a  judgment  antecedent  to  both,  embracing  and 
embodying  the  complete  justification  of  God's  ways  to 
man. 

Instead  of  which  mighty  fruits  of  genius,  this  age  (Oh, 
shocking!)  hath  produced  out  of  this  theme  two  most 
nauseous  and  unformed  abortions,  vile,  unprincipled,  and 
unmeaning — the  one  a  brazen-faced  piece  of  political  cant, 
the  other  an  aljandoned  parody  of  solemn  judgment.  Of 
which  visionaries,  I  know  not  whether  the  self  confident 
tone  of  the  one,  or  the  ill-placed  merriment  of  the  other, 
displeaseth  me  the  more.  It  is  ignoble  and  impious  to 
rob  the  sublimest  of  subjects  of  all  its  grandeur  and  effect, 
in  order  to  serve  wretched  interests  and  vulgar  passions. 
I  have  no  sympathy  with  such  wretched  stuff,  and  I  des- 
pise the  age  which  hath.  The  men  are  limited  in  their 
faculties,  for  they,  both  of  them,  want  the  greatest  of  all 
faculties — to  know  the  living  God  and  stand  in  awe  of  his 
mighty  power :  with  the  one,  blasphemy  is  virtue  when 
it  makes  for  loyalty  ;  with  the  other,  blasphemy  is  the  food 
and  spice  of  jest-making.  Barren  souls  ! — and  is  the  land 
of  Shakspeare  and  Spencer  and  Milton  come  to  this !  that 
it  can  procreate  nothing  but  such  profane  spawn,  and  is 
content  to  exalt  such  blots  and  blemishes  of  manhood  in- 
to ornaments  of  the  age.  Puny  age  !  when  religion  and 
virtue  and  manly  freedom  have  ceased  from  the  character 
of  those  it  accounteth  noble.  But  I  tliank  God  v/ho 
hath  given  us  a  refuge  in  the  great  spirits  of  a  former  age, 
who  will  yet  arrest  the  sceptre  from  these  mongrel  Eng- 
lishmen ;  from  whose  impieties  we  can  betake  ourselves 
to  the  *'  Advent  to  Judgment''  of  Taylor ;  "  The  Four 
Last  Things"  of  Bates  ;  the  "Blessedness  of  the  Righte- 
ous" of  Howe;  and  the  "  Saint's  Rest"  of  Baxter ;  books 


r2(jO  01    JIDOJLNT    TO    COME. 

which  breathe  of  the  reverend  spirit  of  the  olden  time. 
God  send  to  the  others  repentance,  or  else  blast  the  pow- 
ers they  have  abused  so  terribly  ;  for  if  they  repent  not, 
i,-they  shall  harp  another  strain  at  that  scene  they  have  sought 
to  vulgarize.  The  men  have  seated  themselves  in  his 
throne  of  judgment,  to  vent  from  thence  doggrel  spleen 
and  insipid  flattery ;  the  impious  men  have  no  more  ado 
with  the  holy  seat  than  the  obscene  owl  hath,  to  nestle  and 
bring  forth  in  the  Ark  of  the  Covenant,  which  the  wings 
of  the  cherubim  of  glory  did  overshadow. 

But,  to  return,  our  office  is  not  to  create  forms  for  the 
presentation  of  the  last  judgment  to  the  fancy,  but  to  mea- 
sure it  by  reason,  and  examine  how  it  squares  with  the 
noble  sentiments  of  justice  which  God  hath  implanted  in 
our  breast.  Having  already  taken  his  constitution  of  go- 
vernment to  task,  it  now  remains  that,  in  like  manner,  we 
take  to  task  the  judgment  and  the  award  which  is  to  pass 
thereon.  As  to  the  manner  of  the  judgment,  we  have 
already  thrown  out  our  conjecture  in  the  preceding  part, 
and  the  preliminaries  of  it  we  have  examined  at  length. 
It  now  remains  that  we  enter  into  inquiry  upon  the  mat- 
ter of  it,  or  the  principle  by  which  decision  is  to  be 
given.  This  is  stated  at  length  in  Matthew,  chapter  xxv. 
verse  31 : — 

"  When  the  Son  of  man  shall  come  in  his  glory,  and  all 
the  holy  angels  with  him,  then  shall  he  sit  upon  the  throne 
of  his  glory.  And  before  him  shall  be  gathered  all  na- 
tions ;  and  he  shall  separate  them  one  from  another,  as  a 
shepherd  divideth  his  sheep  from  the  goats  :  And  he  shall 
set  the  sheep  on  his  right  hand,  but  the  goats  on  the  left. 
Then  shall  the  king  say  unto  them  on  his  right  hand. 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world  :  For  I 
was  an  hungered,  and  ye  gave  me  meat ;  I  was  thirsty, 
and  ye  gave  me  drink ;  I  was  a  stranger,  and  ye  took  me 
in ;  naked,  and  ye  clothed  me ;  I  was  sick,  and  ye  visited 
Tr»e ;  I  was  in  prison,  and  ye  came  unto  me.     Then  shall 


OF   JUnGMEXT   TO   (X>ME.  ^61 

the  righteous  answer  him,  saying,  Lord,  when  saw  we 
thee  an  hungered,  and  fed  thee  ?  or  thirsty,  and  gave  thee 
drink  !  When  saw  we  thee  a  stranger,  and  took  thee  in  1 
or  naked,  and  clothed  thee  ?  Or  when  saw  we  thee  sick, 
or  in  prison,  and  came  unto  thee  ?  And  the  King  shall 
answer  and  say  unto  them.  Verily  I  say  unto  you.  Inas- 
much as  ye  have  done  it  unto  one  of  the  least  of  these  my 
brethren,  ye  have  done  it  unto  me.  Then  shall  he  say 
also  unto  them  on  the  left  hand.  Depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his 
angels ;  For  I  was  an  hungered,  and  ye  gave  me  no  meat ; 
I  was  thirsty,  and  ye  gave  me  no  drink  ;  I  was  a  stranger, 
and  ye  took  me  not  in  ;  naked,  and  ye  clothed  me  not ; 
sick,  and  in  prison,  and  ye  visited  me  not.  Then  shall 
they  also  answer  him  saying,  Lord,  when  saw  we  thee  an 
hungered,  or  athirst,  or  a  stranger,  or  naked,  or  sick,  or 
in  prison,  and  did  not  minister  unto  thee  ?  Then  shall  he 
answer  them,  saying.  Verily  I  say  unto  you,  Inasmuch  as 
ye  did  it  not  to  one  of  the  least  of  these,  ye  did  it  not  to 
me.  And  these  shall  go  away  into  everlasting  punish- 
ment; but  the  righteous  into  life  eternal." 
r  These  six  charities,  upon  which  the  destinations  of  the 
'Righteous  and  the  wicked  are  made  to  turn,  seem  at  first 
thought  but  a  slight  review  of  human  life,  and  but  a  loose 
inquisition  into  our  obedience  of  the  divine  law ;  and  we 
feel  as  if  the  tests  of  judgment  to  come  should  have  been 
more  consonant  to  the  spiritual  character  of  the  divine 
constitution,  turning  more  upon  the  perfection  of  Chris- 
tain  character,  than  upon  six  outward  moral  actions  of 
charity  and  human-heartedness,  which  are  hardly  hid  from 
the  natural  feelings  of  the  most  unfeeling  savage.  But 
when  thoroughly  examined,  as  we  now,  in  dependence 
upon  divine  grace,  shall  endeavour  to  do,  this  will  turn 
out  to  be  the  most  thorough  inquest  into  our  faith  and 
feelings  and  character,  and  the  severest  test  of  our  obedi- 
ence which  the  Scripture  contains  among  all  its  descrip- 
tions of  this  solemn  event. 


'262  OF    JUDGMENT    TO    CO.ME. 

The  six  necessary  consolations  and  supports  of  human 
life  are  bread,  water  and  clothing — health,  human  fellow- 
sliip,  and  freedom  to  travel  over  the  creation  of  God.  Be- 
ins^  abridg-d  of  any  one  of  these  demands,  Nature  com- 
plains ;  and  being  cut  off  from  any  one  of  them,  she  is 
miserable  if  she  have  no  refuge  in  the  hopes  of  the  world 
to  come.  Without  bread  and  water  life  cannot  endure 
for  many  days ;  without  clothing  misery  invades  us  at 
every  pore,  every  modest,  delicate  sentiment  is  murdered, 
and  the  noble  nature  of  man  brought  level  with  the  brutes; 
without  health  the  countenance  of  man  is  transformed  and 
his  nature  is  disguised — pain  possesses  the  place  of  enjoy- 
ment, and  the  selfishness  of  pain  doth  in  the  long  run  eat 
out  the  kindlier  sympathies  of  the  heart.  And  what  were 
man  without  friends  or  the  fellowship  of  his  kind  ?  a  mise- 
rable outcast,  a  helpless  wanderer  and  vagabond  upon  the 
earth,  for  whom  it  is  better  to  die  than  to  live.  And  the 
loss  of  liberty,  imprisonment  in  loathsome  dungeons  and 
restriction  from  ihe  natural  freedom  of  our  estate,  for 
which  evt  ry  creature  under  heaven  was  made,  is  perhaps 
of  all  the  others  the  most  desperate  calamity.  For  if  Pro- 
vidence deny  us  bread  and  water  and  necessary  clothing, 
then  we  can  die  in  calm  resignation  to  his  will,  and  our 
misery  is  at  an  end ;  or  if  his  visitations  bow  us  down 
with  sickness,  then  still  it  is  the  Lord  which  giveth,  and 
the  Lord  which  taketh  away,  and  let  his  name  be  blessed. 
If  our  friends  forsake  us,  we  have  still  a  resource  in  the 
friendship  of  God,  and  of  him  whom  God  hith  sent  to 
comfort  the  afflicted  and  the  fallen.  But  that  our  fellow- 
men,  worms  like  ourselves,  should  have  power  yielded 
them  to  shut  us  out  from  friendship  and  the  face  of  day, 
and  the  sight  of  Nature's  charms,  to  deal  out  to  us  our 
pittance  of  bread  and  water,  and  wretched  accommoda- 
tion, protracting  at  pleasure  the  vile  durance,  and  at  will 
increasing  the  measure  of  our  deprivations — this  is  a  con- 
dition for  humanity  to  be  affected  with,  worse,  it  seems 
to  me,  than  the  other  five,  and,  next  to  a  disgraceful  and 


OF   JUDGMENT    TO  COME.  263 

violent  death,  the  worst  that  can  be  laid  upon  enduring 
man.  S 

-feTet  these  six  states  of  existence,  a  hungered,  athirst, 
naked,  sick,  a  stranger,  a  prisoner,  be  regarded,  then,  not 
as  six  individual  afflictions   amongst  the  ten  thousand 
which  afflict  this  weary  world,  but  as  being  the  six  as- 
pects of  misery — the  six  evil  stars  under  which  the  mise- 
rable pass  their  lifc^     Go  round  the  habitations  of  men, 
and  examine  into  the  several  sourcc^  of  their  anxiety,  and 
the  several  causes  of  their  urgent  labours,  you  shall  find 
that  it  is  to  keep  at  the  staff's  end  these  three  necessities — 
hunger,  thirst,  and  nakedness.     Also  study  the  luxuries 
which  are  assembled  into  the  shops  and  market-places  of 
the  city  ;  you  shall  find  the  most  part  for  the  accommo- 
dation or  entertainment  of  the  three  desires,  of  food,  and 
drink,  and  raiment,  for  which  the  earth  is  cultivated,  and 
the  juices  of  her  fruits  expressed,  and  her  animals  stripped 
of  their  fleecy  and  hairy  coverings  ;  Again,  go  round  the 
habitations  of  men,  and  mark  the  sources  of  their  grief 
and  bitter  lamentations,  you  shall  find  them  to  arise  from 
loss  of  friends  or  balmy  health ;  they  are  sick,  or  they  are 
strangers  to  the  beloved  of  their  heart,  whom  God  hath 
removed  from  the  place  where  they  were  wont  to  dwell. 
Finally,  go  to  the  places  appointed  for  the  miserable,  and 
what  do  you  find  ?    prisons  where  liberty  is  curtailed ; 
hospitals  into  which  the  sick  ai'e  received ;  asylums  for 
the  friendless  and  the  orphans  ;  tables  for  the  hungry  men- 
dicants, and  clothing  for  the  naked  and  destitute  ; — which 
induction  doth  prove  the  position  stated  above,  that  these 
six  conditions,  mentioned  in  the  judgment,  are,  as  it  were, 
the  six  great  perils  of  man. 

For  this  same  reason  that  these  six  conditions  are  as  it 
were  the  six  zones  in  the  world  of  misery,  they  become 
six  regions  into  which  the  power  of  man  consigns  those 
whom  it  would  afilict.  They  are  the  points  on  which  hu- 
man nature  is  vulnerable,  and  are  fixed  upon  for  that  end 
hy  those  who,  from  cruelty  or  for  punishment,  would 


i 


264  OF   JUDGMENT   TO   COME. 

trouble  her  condition — and  further  they  cannot  go  in  their 
measures  against  her  well-being.  For  it  is  not  in  the 
power  of  man  to  disturb  the  seat  of  reason,  which  God 
hath  kept  secret  from  his  reach ;  neither  can  he  raze  out 
the  legends  of  memory,  or  deface  the  visions  of  hope,  or 
stem  the  current  of  thought ;  he  can  only  remove  us  from 
the  dwellings  of  our  kindred  to  a  land  wherein  we  shall  be 
a  stranger ;  and  he  can  immure  us  in  disgraceful  bondage, 
and  abstract  from  Nature  her  wonted  supplies ;  he  can 
dismember  our  bodies,  and  bring  on  sickness  and  disease 
by  noxious  confinements  and  unwholesome  foods.  If  he 
were  to  go  a  greater  length,  he  would  defeat  his  own  end, 
for  by  death  we  should  flee  away  and  be  at  rest.  Accor- 
dingly,  if  you  study  the  annals  of  wantonly  inflicted  suf- 
T  ferings,  or  enter  into  the  criminal  code  of  nations,  you  will 
find  these  six  heads,  mentioned  in  the  judgment,  to  be  a 
good  classification  of  all  the  individual  instances  of  inflic- 
tion ; — deprivation  of  customary  diet,  from  the  plenty  and 
luxury  of  our  ordinary  life  down  to  the  limit  of  starva- 
tion :  abstraction  of  personal  comfort  and  domestic  accom- 
modation, down  to  the  limit  of  nakedness  :  infliction  of  tor- 
ture, to  cause  pain  and  sickness ;  exile  from  our  native 
land  to  a  distant  inhospitable  region :  deprivation  of  our 
liberty  to  the  extent  of  immuring  our  persons  and  fet- 
tering our  limbs.  The  Lord,  therefore,  in  these  six 
brief  instances,  has  not  only  grouped  the  calamities  of 
human  nature,  but  also  the  limitations  of  man's  power 
over  his  fellow  man.    • 

Now,  into  each  of  these  six  conditions  he  supposes 
himself  to  have  passed  under  the  eye  of  every  man  who 
is  before  him  in  judgment,  and  inquires  into  the  treatment 
which  he  received  at  their  hands :  whether  they  did  sup- 
ply him  when  it  was  in  their  power,  and  comfort  him  when 
it  was  not :  or  whether  they  did  utterly  neglect  him  and 
basely  suffer  him  to  pine  without  help  or  consolation. 
Upon  this,  when  the  one  class  modestly  decline  having 
done  for  him  any  such  charitable  ofiices  as  he  enumerates^ 


UF   JLDGMENT    TO  COME.  265 

and  the  other  stoutly  deny  that  they  turned  a  deaf  ear  to 
the  cry  of  his  calamities,  he  explains  that  it  was  not  of 
himself  he  spoke,  but  of  the  meanest  of  those  who  were 
his  brethren  :— "  Inasmuch  as  ye  did  it,  inasmuch  as  ye 
did  it  not,  to  the  least  of  these  my  brethren,  ye  did  it  or 
ye  did  it  not,  to  me."  The  judge  identifies  himself  widi 
every  one  who  is  joined  to  him  in  a  brotherly  union,  and 
identifies  their  evil  or  good  treatment  with  his  own,  justify- 
ing to  the  last  that  love  of  his  people  for  which  he  sufiered 
and  died  and  sent  his  comforter ;  verifying  all  the  figures  con- 
tained in  Scripture,  of  their  intimate  union  with  himself, 
their  living  head,  of  their  being  his  members  upon  the  earth, 
in  whose  sufferings  he  suffered,  and  in  whose  enjoyments 
he  rejoiced. 

The  meaning  of  the  whole  transaction  is  therefore  this, 
— that  Christ  hath  set  on  foot  upon  the  earth  a  cause  to 
which  certain  others  have  associated  themselves,  and  which 
they  are  striving  with  one  accord  to  establish.  In  the 
prosecution  of  their  object  they  are  to  encounter  all  the 
six  forms  of  human  misery,  and  to  draw  down  upon  their 
heads  all  the  six  forms  of  human  trial — hunger,  thirst, 
nakedness,  sickness,  exile,  and  imprisonment.  In  which 
encounter  of  stormy  trial,  they  are  to  find  in  the  world 
some  who  pity  and  assist  them,  others  who  neglect  and 
despise  them.  By  this  mark  the  world  is  to  be  separated 
asunder,  and  acquitted  or  condemned  in  the  great  day  of 
her  responsibility.  So  that,  in  truth,  this  test,  which  at 
first  seemed  merely  moral,  turnS  out  to  be  specially 
christian,  and  contains,  as  we  now  proceed  to  show,  the 
most  discriminative  mark  between  the  friends  and  enemies 
of  God,  between  the  servants  and  the  rebels  to  his  Son's 
government. 

For,  as  every  man  knows,  deeds  show  the  sincerity  of 
words,  and  adversity  proveth  the  true  character  of  deeds  ; 
any  cause  will  find  coadjutors  while  it  goes  with  the  stream, 
but  when  it  hath  to  struggle  against  it,  none  but  true  men 
lie  to  their  oar.     Therefore  Christ  propoundeth  the  true 

34 


i~. 


2()6  OF    JUDGMENT    TO    COME. 

test  of  adherence  to  him  and  his  cause.  Six  jeopardies 
he  puts  it  in,  and  a  seventh  can  hardly  be  found  ;  he  enu- 
merates the  orb  of  its  perils,  and  then  asks  who  hath  stood 
by  it  throughout  the  entire  round.  These  are  the  men, 
says  he,  for  whom  my  Father  hath  prepared  a  kingdom 
from  the  foundation  of  the  world  ;  for  the  rest,  let  them 
plead  as  their  fears  and  self-love  may  dictate,  they  must 
betake  them  to  the  devil  and  his  angels,  whose  service 
they  preferred  to  mine.  He  examines  who  are  standing 
at  the  end  of  the  battle,  or  have  fallen  with  wounds  in  their 
breast,  scorning  flight  or  base  submission.  These  he 
numbers  and  unites  in  his  triumph :  but  the  rest,  who 
joined  not  his  standard,  or  having  joined  it,  turned  not  out 
to  his  help  against  the  mighty,  or  having  come  into  the 
field,  preferred  flight  or  base  desertion  to  noble  death  and 
triumph,  he  rejects  and  abandons  to  the  power  of  that  ene- 
my whom  they  loved  or  feared. 

There  is  no  evading  or  counterfeiting  of  this  test.    Had 
he  placed  it  in  forms  of  belief,  then  every  sound-headed 
student  of  his  word,  who  could  logically  extract  the  bear- 
ing of  its  various  propositions,  would  have  come  oflf  glo- 
rious, whatever  had  been  the  state  of  his  affections  or  his 
morals.     And  no  one  but  he  could  have  come  gloriously 
off" :  so  that  the  busy  multitude,  who  have  not  time  accu- 
rately to  try  conclusions  of  doctrine ;  and  the  unlettered, 
who  have  not  learning  to  consult  the  faculties  and  bodies 
of  theological  lore  ;  and  the  unintellectual,  who  have  not 
sufficient  depth  of  mind  to  fathom  their  mysteries ;  and 
the  wise,  who  have  more  sense  than  to  meddle  with  their 
vain  and  profitless  janglings, — would  all  have  been  exclu- 
ded for  the  sake  of  some  few  head-strong  persecuting  dog- 
matists.    I,  for  one,  feel  truly  most  happy  and  contented 
in  my  mind,  that  upon  whatever  future  destiny  is  made  to 
turn,  it  is  not  upon  a  refined  and  finical  creed.     Had  it 
been  made  to  turn  upon  what  are  called  frames  of  the  in- 
ner man,  or  evanescent  feelings  of  the  mind,  then  I  know 
not  what  a  rabble  of  devotees  and  self-deluded  enthusiasts 


OF   JUDCSMENT    iX)    COME.  267 

would  have  rushed  forward  in  the  greatness  of  their  self- 
confidence.  You  would  have  had  them  from  the  cell 
of  the  crazed  with  religious  dreams,  and  from  the  gloomy 
chambers  of  the  fanatic ;  you  would  have  had  persecuting 
prelates  and  infuriated  inquisitors  all  pleading  the  holy 
convictions  of  their  minds.  Every  dreamer,  every  vi- 
sionary, every  self-deluded  prophet,  would  have  come, 
and  every  towering  confident  of  God  and  pharasaical 
judge  of  his  fellow.  The  whole  catalogue  of  severe 
monastics,  who  lived  on  remote  and  retired  communion, 
and  built  presumption  upon  the  intoxications  of  self- 
consequence,  which  their  solitude  and  seclusion  wrought 
within  them — all  would  have  come,  claiming  upon  their 
deranged  conceptions  and  fancied  communions  Avith  God. 

But  as  it  is,  the  test  reduces  itself  to  that  which  alone 
can  evince  the  reality  of  belief,  measure  the  worth  of  ser- 
vice, and  interpret  the  truth  of  feelings  ;  namely,  the  trou- 
ble and  the  trial  which  we  did  undergo  for  him  whom  we 
profess  to  believe  in,  and  to  sacrifice  to,  and  to  feel  for. 
It  comes  and  makes  inquiry  whether  for  his  sake  we  did 
encounter,  when  need  was,  the  extremest  rigours  of  life,^ 
neither  felt  ashamed  of  those  who  were  called  on  to  en- 
counter them.  If  the  fear  of  public  reproach,  or  the  loss 
of  liberty,  or  exile,  or  straitened  conditions,  if  any  of  these 
extremes,  or  any  of  the  degrees  which  lead  on  to  them, 
were  willingly  met  when  the  cause  was  for  Christ  and  his 
followers.  "  Those  who  deny  me  on  earth,  them  will  L 
deny  before  my  Father  in  heaven  ;  those  who  confess 
me  on  earth,  will  I  confess  before  my  Father  which  is  in 
heaven." 

There  is  therefore  no  doubt  that  when  these  tests  occur 
in  the  providence  of  God,  they  are  touchstones  for  ascer- 
taining true-hearted  and  faithful  followers  of  the  Cross  of 
Christ.  But  it  may  be  thought  that  there  is  a  quaintness, 
if  not  a  source  of  error  and  mistake,  thus  to  reveal  unto 
all  ages  and  nations  of  men,  a  test  of  eternal  judgment, 
which,  it  may  be  thought,  is  applicable  only  to  those  few 


'MS  Ot    JLDGMEM    TO    CO.Mi:. 

times  and  places  in  which  Christ  and  his  members  are  suf- 
fering reproach  and  tribuhition.  Bui  let  us  look  a  little 
deeper  still,  and  we  shall  find  that  the  age  or  country  hath 
not  been,  in  which  tliese  six  perils  of  human  life  have  not 
j_  deterred,  and  their  six  opposite  advantages  bribed,  the 
world  from  the  cause  of  Christ. 

For  those  six  conditions,  be  they  sad  calamities  of  Pro- 
vidence, or  inhuman  inflictions  of  man  upon  his  fellow 
man,  are  of  all  things  the  most  terrible  to  be  endured ; 
and  are  avoided  like  the  mouths  of  tigers  and  wolves,  and 
other  ravenous  creatures.     To  escape  from  them  is  the 
delight,  to  fall  under  them  the  horror,  of  human  nature. 
In  every  condition  wherein  we  stand,  be  it  high  or  be  it 
low,  there  are  constant  temptations,  beseeching  us  to  rise 
a  little  higher  and  escape  from  some  of  the  hardships  with 
which  we  feel  ourselves  to  be  threatened  or  encumbered. 
Whenever  we  have  a  want  or  pain  or  any  unquiet  feeling, 
there  is  also  a  desire  to  escape  from  under  its  oppression  ; 
and  when  we  are  escaped  from  under  its  oppression,  there 
is  a  constant  desire  to  ward  it  off.    Though  I  be  not  hun- 
gry nor  thirsty,  yet  the  fear  of  want  moves  me  to  embark 
in  a  thousand  schemes  and  occupations  ;  or  there  are  a 
thousand  luxuries  which  I  have  ingrafted  upon  the  stock 
of  these  natural  appetites  of  hunger  and  thirst,  which  I 
could  not,  without  pain,  think  of  resigning,  and  which  I 
strive  by  many  means  to  preserve.     Though  I  am  not 
naked,  but  have  raiment  and  accommodation  to  my  per- 
son more  than  suflicient,  yet  I  have  ingrafted  upon  the 
natural  stock  of  shelter  from  the  cold,  a  thousand  articles 
of  personal  decoration  and  vanity,  to  lose   which  would 
cost  me  dear,  to  supply  the  consumption  of  which  to  my- 
self and  family  is  a  constant  source  of  my  anxiety  and 
toil.     And  though  I  am  not  a  stranger,  yet  how^  am  I 
puzzled  and  perplexed,   lest  I  should  become  strange  to 
my  present  friends,  to  keep  my  place  in  society,  and  my 
credit  in  the  great  world  of  reputation ;  into  how  many 
shifts  of  hypocrisy  driven,  into  how  many  artifices  scdu- 


OF   JUDGMENT    TO    COME.  2(i9 

ced,  and  into  how  many  schemes  am  I  hurried  !  So  that, 
without  further  enumeration,  as  has  been  already  said,  the 
desire  to  shun  these  six  miserables,  and  to  gain  the  six 
opposite  enjoyments,  may  be  considered  as  the  six  great 
impulses  which  keep  the  moral  world  revolving  round. 
Therefore,  either  at  hand  or  at  a  distance,  either  through 
immediate  feeling,  or  through  far  off,  but  oft-felt  appre- 
hension, these  six  conditions  touch  and  instigate  most  part 
of  our  thought  and  activity. 

With  all  which  thought  and  activity  to  avoid  the  mis- 
adventures and  calamities  of  life,  the  Saviour  wishes  him- 
self and  his  cause  to  be  interwoven  ;  that  we  may  take  di- 
ligent order  we  in  nothing  do  him  wrong  to  eifcct  our  es- 
cape, or  remove  our  distance  from  these  the  vultures  of 
our  present  state  ;  but  that  we  be  more  contented  to  fall 
into  their  jaws  than  to  forsake  his  fellowship,  seeing  the 
one  perils  only  the  body,  the  other  both  soul  and  body 
forever  His  last  judgment,  which  is  to  determine  the 
happiness  or  misery  of  eternal  ages,  he  would  bring  into 
close  contiguity  and  comparison  with  those  every-day 
judgments  of  our  own,  which  determine  only  the  comfort 
or  discomfort  of  time.  The  life  to  come,  and  the  life 
that  is,  he  would  bring  into  actual  mixture  in  our  wishes 
and  schemes,  that  we  may  steer  a  good  course,  not  till 
death  only,  but  for  ever  and  ever.  The  Saviour  doth  not 
require  of  us,  to  rein  in  our  desire  to  escape  privations, 
but  to  be  more  content  with  the  privation  while  he  re- 
mains in  his  integrity  within  our  conscience,  than  to  have 
deliverance  at  the  expense  of  mangling  and  defacing  the 
image  of  God  within  our  breast ;  in  short,  to  prefer  the 
worse  to  the  better  for  his  sake,  and  rather  to  suffer  per- 
secution with  the  people  of  God,  than  to  enjoy  the  plea- 
sures of  sin  for  a  season. 

And  whosoever  is  a  true  servant  of  Clirist,  must  needs 
suffer  persecution,  in  some  of  these  six  circles  of  suffer- 
ing, even  in  this  enlightened  age  and  tolerant  land. — 
Though  I  am  no  enemy  to  the  gradations  of  human  life. 


270  t>F   J  LUG  MEM    TO    COME- 

nor  setter  forth  of  leAclling  doctrines,  I  must,  in  justice 
to  the  present  argument,  say  this  much,  that  the  world 
and  the  Saviour  like  each  other  not ;  and  that  in  any  rank 
of  life,  especially  in  the  higher  ranks,  if  a  man  make  a  deter- 
mined stand  for  his  Redeemer,  he  will  have  need  of  cour- 
age and  resolution  to  keep  his  ground.  Perhaps  those  of 
his  own  household  may  prove  his  foes.  For  certain,  the 
fashions  of  his  rank  will  turn  against  him  and  treat  him 
roughly  ;  they  will  tempt,  they  will  threaten,  they  will  re- 
vile him  ;  and  in  the  end  give  him  up  for  a  wild  and  cra- 
zed mortaL  If  it  fareth  so  to  godly  people  in  this  gene- 
ration, what  think  you  must  be  their  case  in  foreign  lands, 
and  what  must  have  been  their  case  in  barbarous  times, 
for  which,  and  for  all  ages  no  less  than  for  us,  these  tests  of 
Judgment  to  come  are  given  ?  The  inimical  world  chang- 
eth  the  weapons  without  relaxing  the  zeal  of  its  warfare 
against  the  saints ;  and  though  it  use  not  these  six  precise 
forms  of  jeopardy,  it  useth  others  akin  to  these,  which  hu- 
man nature  is  alike  loth  to  undergo ;  such  as  discounte-^ 
nance  of  friends,  malice  of  enemies ;  exile  from  our  na- 
tural confidence  and  rightful  place  in  the  family  or  social 
circle,  often  absolute  seclusion  from  their  love  and  esteem. 
All  which  degrees  and  forms  of  evil  the  Saviour  includes 
m  these  six  ultimate  perditions  of  our  good  estate,  as  the 
lesser  is  included  in  the  greater ;  and  all  these,  however 
diverse  in  form  to  those  mentioned  in  the  text,  are  in  sub- 
stance the  same,  and  will  be  taken  in  proof  of  our  true  al- 
legiance to  him  and  to  his  cause, 

A  little  farther  to  expound  the  application  of  these  six 
tests  to  the  present  times.  I  know  that  I  speak  to  the  ex- 
perience of  men,  when  I  say  that  in  your  various  avoca- 
tions and  spheres  of  life,  you  have  a  hard  battle  to  wage 
with  customs  which  bear  against  the  truth  as  it  is  in  Jesus  ; 
for  into  all  departments  of  business,  and  into  all  the  esta- 
blishments and  offices  of  life,  there  have  crept  habits 
which  serve  convenience  at  the  expense  of  truth,  and  pro- 
mote interest  at  the  expense  of  honesty ;  so  that  in  some 


OF   JUDGMENT    TO    COME.  271 

departments  of  trade  it  is  hardly  possible  to  move  a  step 
without  the  violation  of  Christian  principles.     Likewise 
into  the  manners  and  customs  of  life  there  have  been  in- 
troduced, many  acts  and  sayings  of  duplicity  and  disguise, 
to  save  appearances  or  gratify  fastidious  tastes.     Vanity 
is  flattered,  compliments  offered   without   desert,    truth 
wounded,  and  falsehood  propagated  in  jest ;  absolute  false- 
hoods tolerated  in  the  highest  circles,  and  apologies  with- 
out number,  in  which  there  is  but  a  show  or  shadow  of 
the  things  pretended,  calumnies  vended  in  a  thousand 
shapes  of  pleasantry,  and,  in  short,  all  manner  of  dishon- 
esty and  vice  permitted,  so  that  it  be  dexterously  covered 
with  a  veil  of  civility.    Whosoever  would  come  out  from 
behind  these  screens  of  falsehood  and  shame,  and  play  a 
true  and  honest  part  before  the  observation  of  heaven,  may 
depend  upon  a  deal  of  inconvenience,  perhaps  some  loss, 
certainly  great  contempt,  if  not  dislike,  as  an  invader  of 
good  old  rules,  and  a  libeller  of  most  worthy  social  cus- 
toms ;  and,  till  he  is  fairly  understood,  he  shall  have  a 
tough  battle  to  engage  in.     Now  here  again  the  six  tests 
come  into  action,  to  encourage  us  in  the  strife  with  set- 
tled customs,  and  bear  our  constancy  up  with  the  assurance 
that  the  little  we  lose  in  the  judgments  of  men  and  the  ad- 
vantages of  life,  will  be  a  thousand-fold  compensated  in 
the  gain  we  reap  at  the  judgment-seat  of  God,  and  through 
the  endless  ages  of  eternity. 

The  test  to  be  proposed  at  the  judgment- seat  is,  there- 
fore, when  thoroughly  looked  into,  no  less  than  an  ac- 
count taken  of  the  loss  which  every  one  hath  been  con- 
tent to  endure  for  the  sake  of  Christ.  It  is  a  justification 
against  the  misjudgments  of  man,  and  a  compensation  for 
the  losses  of  time.  And  thus  what  looked  a  most  appal- 
ling prospect  to  the  best  prepared,  becomes,  by  this  ten- 
der way  of  setting  it  forth,  an  encouragement  to  every  dis- 
ciple of  the  Cross  in  their  various  places,  and  a  constant 
cheerfulness  under  the  cloudy  visitations  of  providence  or 
the  world.     It  is  at  once  the  most  strict  incjucst  that  can 


272  OF   JUDGMENT    TO   COME. 

be  set  on  foot,  and  the  most  joyful  retribution  that  can  be 
presented  to  the  sufftring  members  of  Christ ;  while  to 
those  who  cause  their  trouble,  it  is  the  most  fearful  of  all 
consummations,  and  to  all  who  prefer  the  world  to  the 
word  of  God,  it  is  a  day  of  most  terrible  reckoning  and 
yi'evenge. 

*^^      But  besides  the  true  bearing  of  the  test  which  we  have 
endeavoured  to  set  forth  above,  there  are  several  collateral 
influences,  which  in  a  discourse  of  this  kind  we  can  but 
enumerate.     By  giving  it  this  form,  of  evil  done  to  him- 
self or  endured  for  his  sake,  the  Saviour  doth  make  him- 
self to  be  the  great  turning  point  of  the  whole  system  of 
religion,  and  to  set  aside  at  once  all  attachments,  however 
honourable  or  sincere,  which  do  not  rank  under  this  su- 
preme attachment,  for  which  the  places  of  eternity  are  to 
be  given.     All  religion,  therefore,  which  does  without 
him  or  keeps  him  in  the  shades,  is,  not  only  unsound  in 
truth,  but  dangerous  to  live  under  ;  and  however  it  makes 
a  show  for  morals  or  honour  or  loyalty,  is  not  the  wed- 
ding garment  with  which  to  meet  the  Redeemer,  and  sit 
under  the  eye  of  the  Judge.     Also,  by  this  way  of  repre- 
senting the  judgment,  Christ  makes  common  cause  with 
the  meanest  of  his  followers,  and  covers  with  a  divine 
dignity  the  head  of  every  disciple,  making  them  heirs  and 
joint  heirs  and  brethren  with  himself, — which  binds  them 
in  a  common  union  of  fnutual  respect  and  reverence,  each 
one  of  them  having  over  him  the  canopy  of  the  Most  Ho- 
ly, and  being  defended  in  his  place  by  all  the  thunders  of 
the  judgment.     And  besides  these  advantages  of  mutual 
union  and  love,  this  description  of  the  judgment  day  doth 
represent  the  tendency  of  our  faith  to  draw  down  the  ob- 
loquy of  the  v;orld,  which  hath  in  every  age  and  is  still  so 
strikingly  fulfilled ;    and  should  put  the  world  upon  its 
guard,  how  it  dares  to  trouble  one  hair  of  a  saint's  head, 
or  touch  one  of  the  meanest  disciples  of  the  Saviour,  see- 
ing vengeance  ten  thousand  fold  lieth  against  all  who  mis- 
treat them.     And,  lastly,  it  brings  all  the  terrors  of  eter- 


OF    JUDGSIENT    X'O   C4J3JJ{..  tijjj 

liity  to  bear  against  the  persecutors  of  his  church,  and  all 
the  blessings  of  eternity  to  bear  upon  the  persecuted,  in 
order  that  his  word  may  be  known  upon  the  earth,  and 
his  saving  health  among  the  nations. 

In  sum,  Christ  supposes  himself,  in  the  six  extreme 
cases  of  calamity,  and  rests  his  cause  upon  the  proof  of 
our  love  which  we  then  offer  to  him,  just  as  in  other  at- 
tachments extreme  cases  are  chosen  to  prove  their  sinceri- 
ty. If  you  were  asked,  what  test  of  friendship  might  be 
safely  taken  in  judgment,  you  would  name  such  as  wa"S 
given  between  David  and  Jonathan,  between  Damon  and 
Pythias,  between  Pylades  and  Orestes,  in  the  face  of  ajl 
suffering  and  loss.  If  you  were  asked  for  a  test  which 
might  be  relied  on  of  matrimonial  attachments,  you  would 
seek  for  such  instances  as  of  our  royal  queen,  who  sucked 
the  venom  from  her  husband's  wound — of  filial  love,  you 
would  take  that  of  Ruth  to  Naomi,  our  Saviour  upon  the 
Cross  to  his  virgin  mother.  If  you  were  asked  for  a  test 
of  love,  you  would  seek  to  strip  it  of  all  honour  and  ad- 
vantage, of  all  form  and  appearance  ;  try  it  with  poverty 
and  banishment,  and  tribulation,  and  see  how  it  would 
abide ;  as  is  done  so  beautifully  in  the  old  English  poem 
of  the  Nut-brown  Maid.  In  trial  of  attachment,  men  are 
wont  to  seek  the  extreme  and  perilous  cases,  and  have  a 
hankering  doubt  while  any  chance  of  selfishness  is  open ; 
and  therefore  it  doth  evince  both  knowledge  of  human  na- 
ture, and  sweet  accordance  with  the  principles  thereof,  that 
Christ  should  in  the  judgment  take  the  same  method  of 
proving  the  attachment,  which  there  has  been  in  the  bo- 
soms of  men  towards  himself. 

But  it  may  be  said,  there  are  many  friendships,  loves 
and  domestic  affections  in  the  world,  which,  though  they 
have  not  been  proved  by  fiery  trials,  are  nevertheless  to 
be  held  as  genuine  as  if  they  had  been  so  attacked ;  and  if 
we  are  not  to  admit  such  into  our  enumeration  of  vv^orthy 
instances,  but  insist  for  such  terrible  experiments,  we 
must  be  content  to  remain  ignorant  of  the  truth,  and  to 

35 


274  OF    JUDG.MliNr    TO    COMli. 

entertain  a  most  inaccurate  opinion  of  human  life.  If, 
then,  without  such  experiment,  Ave  take  every  day  into 
our  t'-oocl  opinion  infinite  cases,  presuming  the  best  of 
£^ood  appearances,  until  we  see  reason  to  suspect  a  flaw, 
why  should  the  Saviour  set  forth  such  extreme  positions 
of  trial  as  the  only  test  which  at  the  judgment-seat  will 
be  admitted  ? 

To  this  important  question,  I  reply,  that  it  is  not  meant 
that  none  shall  be  passed  at  the  great  day  but  those  whose 
attachment  hath  been  proved  by  these  extreme  experi- 
ments ;  but  that  the  judge,  who.  knoweth  the  heart,  will 
dive  into  its  secret  parts,  and  discover  whether  cur  love 
was  of  that  genuine  kind  which  would  have  stood  the  test, 
or  was  prompted  by  sinister  and  selfish  aims,  by  present 
and  temporary  ends.  He  will  look  into  our  life,  and  see 
by  the  smaller  sacrifices  made  on  Christ's  account,  whe- 
ther we  should  have  made  the  greater.  The  Judge  will 
not  require  that  the  test  should  have  been  taken  by  all, 
but  will  ascertain  in  all  if  their  affection  actually  manifest- 
ed, was  such  as  would  have  stood  the  test,  if  his  provi- 
dence had  offered  it.  It  is  our  part,  therefore,  to  be  con- 
stantly upon  the  out-look ;  or  rather,  I  should  say,  upon 
the  insight,  to  ascertain  whether  or  not  our  attachment  be 
honourably  determined  by  the  indwelling  qualities  of  that 
Saviour,  and  the  indwelling  qualities  of  those  associated 
with  him,  and  the  intrinsic  merits  of  the  cause  ;  whedier 
it  would  abide  the  absence  of  outward  grace  and  out- 
ward favour,  and  in  every  contemptible,  helpless  con- 
dition in  which  they  might  happen  to  be  found.  For 
this  is  the  inquisition  which  the  Judge  is  hereafter  to 
make  of  us  all. 

Now,  that  every  one  is  able  to  ascertain  this  matter  for 
himself,  I  have  not  any  doubt.  If,  indeed,  we  will  shield 
ourselves  behind  mere  knowledge  and  ineftectual  faith, 
behind  moral  and  social  worth,  or  behind  evanescent  feel- 
mgs,  and  think  to  escape  under  the  protection  of  mere 
moral  qualities,  we  must  stand  to  the  consef|uenccs,  which 


QF   JUDGMENT    TO  COME,  '■^it 

cannot  but  be  fatal,  and  setting  God's  tribunal  at  nought. 
But  if  we  will  set  about  the  proper  work  of  trying  our- 
selves by  the  sacrifices  we  have  made  in  Christ's  behalf, 
and  the  sincerity  of  the  same  ;  by  the  test,  in  short,  as  it 
hath  been  applied  above  to  human  nature,  in  every  form 
and  condition  of  society ;  and  if  we  will  follow  out  the  in- 
quest with  a  concern  proportionate  to  its  importance,  we 
ma}'-  instantly  and  without  a  doubt  ascertain  our  compe- 
tency or  incompetency  to  stand  .before  the  iribunal  of 
Christ.  In  which  most  solemn  of  all  personal  inquests, 
to  help  the  immortal  soul  which  peruseth  these  pages,  we 
shall,  for  a  short  while,  leave  the  justification  of  the  form 
of  proofs,  in  order  to  point  out  how  the  principle  of  it  may 
be  applied  by  any  one  to  himself;  after  which  we  shall 
notice  a  religious  prejudice,  and  a  worldly  prejudice  upon 
the  subject  of  Judgment  to  come,  and  so  dismiss  the  sub- 
ject for  one  still  more  awful. 

Though  Christ  in  our  kingdom  be  not  maltreated  after 
the  manner  mentioned  in  the  text,  nor  any  of  his  follow- 
ers, at  least  in  so  public  a  way  as  to  come  under  our  eye, 
yet  the  righteous  are  ever  and  anon  meeting  from  God's 
providence  with  trials  and  loss  and  with  visitations  of  sick- 
ness, which  are  not  far  from  the  observation  of  those  who 
care  about  such  matters;  and,  seeing  so  much  is  to  de- 
pend upon  the  help  we  have  rendered  to  the  disabled  mem- 
bers of  Christ,  it  seems  to  me  that  a  Christian  should  go 
out  of  his  way  to  find  such  instances,  if  he  wish  to  put 
his  calling  and  election  to  the  proper  test.  If  the  people 
of  God  are  not  now  to  be  met  with  in  prisons,  or  skulk- 
ing unbefriended  in  want  of  bread,  water  and  clothing,  as^ 
they  were  a  century  and  a  half  ago,  they  may  still  be  found 
pressed  with  misfortune,  or  struggling  hard  to  keep  their 
honourable  name,  Aveighed  down  with  poverty,  or  buffet- 
ted  by  the  scorn  and  malice  of  the  wicked.  These  it  is 
our  part  with  prudence  to  vindicate  and  assist,  against 
those  who  use  them  ill.  And  if  of  this  form  of  ailment 
there  is  not  much  at  present  in  the  members  of  Christ, 


J^h  OV    JLDG.MliNl     TO    <  OJIL. 

whose  superior  activity  and  good  husbandry  and  good 
reputation  do  in  the  end  secure  to  them  prosperity,  so  far 
as  that  can  be  secured  in  this  changeable  state,  certainly 
from  one  of  the  six  tribulations  they  are  never  excluded, 
by  their  profession  of  Christ,  viz.  the  sickness  or  sorrow 
of  the  flesh  ;'  so  that  here  is  always  one  standard  to  which 
we  can  make  reference  for  the  ascertaining  of  our  accept- 
ance in  the  day  of  the  Lord.  If  wc  have  been  tender  in 
our  attentions,  and  ready  in  our  offices  round  the  sick-bed 
of  the  righteous ;  if  it  went  with  our  heart  to  hear  them 
praise  the  Lord,  and  exalt  the  name  of  their  Redeemer  ;  if 
the  devout  state  of  their  soul,  and  the  frequent  acts  of 
their  devotion,  and  the  whole  atmosphere  of  their  spirit 
were  so  sweet  as  oft  to  remove  us  away  from  the  midst  of 
gay  companies  and  busy  scenes,  make  us  happy  to  part 
the  curtains  of  their  sick-bed,  and  commune  with  them  of 
death  and  everlasting  life — As  there  is  no  better  test  of  a 
pious  man  than  to  see  him  oft  at  the  sick-bed  of  the  pi- 
ous, so  there  is  no  place  which  you  will  sooner  discern 
the  spirit  of  any  man.  The  wicked  will  generally  be  si- 
lent, struck  by  the  scene  into  cogitations  of  their  own  un- 
provided state  ;  the  worldly,  who  live  in  an  honest,  inof- 
fensive way,  but  ignorant  and  thoughtless  of  futurity,  will 
be  ever  suggesting  hopes  of  speedy  recovery,  and  schemes 
of  healthy  enjoyment ;  but  the  pious  man  will  be  ever 
endeavouring  after  serious  thought,  suggesting  pious  me- 
ditations and  impressing  solemn  moods  upon  every  one 
present.  Insomuch,  that  judging  by  this  single  test,  which 
is  the  only  one  of  the  six  that  remains  in  direct  operation 
amongst  us,  we  may  conclude  that  those  six  things  which 
are  to  be  made  the  tests  hereafter  of  the  righteous,  will  be 
found,  wherever  they  occur  in  the  present  life,  to  be  the 
six  best  marks  that  could  be  chosen  for  determining  a 
spiritual  from  a  formal  disciple  of  the  Lord. 

But  though  we  have  only  one  of  these  extreme  trou- 
bles  of  Christ  and  Christians  presented  to  our  e\es  in  these 
favoured  realms,  we  have  them  all  presented  from  a  dis- 


\ 


/' 


on    JUDGMENT    TO    C031K.-  277 

tance  to  our  ears  and  our  sympathies ;  and  though  we 
cannot  ourselves  make  pilgrimages  to  their  relief,  we  have 
those  who  are  willing  to  undertake  the  hazard,  and  bear 
our  offerings  to  the  needful  members  of  Christ  in  foreign 
parts.  For,  to  the  glory  of  God  and  the  honour  of  this 
country,  his  chosen  seat,  we  have  members  of  every  de- 
nomination of  Christians,  chosen  and  approved,  and  com- 
missioned members  of  Christ,  labouring  in  the  midst  of 
hunger  and  nakedness,  and  peril  and  sword,  in  every  re- 
gion of  the  globe ;  from  whom,  were  you  to  withdraw 
your  charitable  sustenance,  they  would  sink  into  all  these 
six  conditions  of  affliction.  The  Missionaries  are  Christ's 
mendicant  and  pitiful  members,  whose  trying  case  and 
urgent  labours  are  ever  sounded  in  your  ears.  You  may 
judge  each  one  for  himself,  whether  your  sympathy  with 
their  services  and  privations,  and  your  readiness  to  suc- 
cour them  be  such,  as  would  lead  you  to  perform  the 
very  services  mentioned  in  our  text,  to  Christ,  or  to  the 
least-of  his  brethren,  if  you  saw  them  within  reach  in  these 
six  deplorable  conditions.  I  allow  that  one  may  aid  the 
missionary  work,  who  would  not  stand  the  fiery  trial  in 
these  six  perilous  ways  ;  but  I  c^n  hardly  allow  the  con- 
verse, that  one  who  doth  not  feel  interest  in  the  success 
of  the  missionary  work,  but  seizes  every  occasion  to 
asperse  it,  would  stand  by  the  cause  in  such  perilous  ex- 
tremes, and  he  has  reason  to  doubt  the  sincerity  of  his 
professions. 

To  advert  to  more  inward  considerations,  and  refer  the 
matter  home  to  conscience,  I  am  certainly  within  the 
mark  when  I  ask,  if  you  feel  a  cordial  affection  to  Christ 
and  his  followers  under  the  disrepute  to  which  they  arc 
subjected,  and  can  brave  the  names  of  Methodist,  and 
Enthusiast,  and  Puritan,  with  which  thc}'  are  wont  to  be 
'jranded  by  the  lords  of  the  creation  ?  If  a  Christian  man 
for  his  master's  single  sake  hath,  under  every  envious  veil, 
a  higher  place  in  your  esteem  than  another,  though  he  be 
Maded  with  favours,  hailed  by  fame,  and  served  by  all  the 


278  OF   JUDGMENT    TO   COME. 

ministers  of  rank  and  state?  If,  when  a  strange  man  is 
presented  to  your  knowledge,  you  do  take  cognizance  of 
his  Christian  graces  or  his  worldly  dignities,  whether  you 
estimate  him  by  his  godly  or  his  worldly  estate?  If  you 
yourselves,  in  the  discharge  of  your  several  powers,  and 
the  occupation  of  your  several  places,  do  consult  for  the 
promotion  of  the  Gospel,  or  for  the  advancement  of  your 
fortune,  your  favour,  and  your  enjoyment? 

These  six  conditions  of  misery  we  stated  to  be  six 
points  from  which  men  steer  a  persevering  course :  and 
we  now  ask  whether  in  steering  that  course  away  and 
keeping  aloof  from  them,  you  keep  in  view  the  saving  of 
Christ's  reputation  as  much  as  the  gaining  of  the  end  agree- 
able to  human  nature  ?    The  tests  to  which  each  man  is  to 
bring  himself,  in  order  to  ascertain  how  he  shall  appear  in 
the  judgment,  are  the  sacrifices  he  doth  make  of  his  natu- 
ral likings  and  peculiar  advantages,  lest  the  credit  of  Christ 
and  his  cause  should  be  trampled  upon  in  reaching  them. 
We  are  all  posting  from  hunger,  thirst,  nakedness,  friend- 
lessness,  sickness  and  confinement,  with  what  haste  we 
may  :   we  are  all  hastening  towards  the  luxuries  of  diet 
and  dress,  the  enlargement  of  friendship,  our  enjoyment 
and  our  liberty,  with  what  haste  we  may  :  and  the  ques- 
tion is,  whether  in  shunning  the  one  and  pressing  to  the 
other,  we  do  make  more  account  of  Christ  than  of  all  the 
pleasure  and  the  advantage  which  we  have  in  view.     Is 
there  any  bribe  of  money  ?  for  money  is  but  the  repre- 
sentative of  the  means  and  ornaments  of  life,  which  the 
test  requireth  us  to  underrate.     Is  there  any  bribe  of  rank 
and  station  and  place?  for  these  are  only  the  representa- 
tive of  a  well -befriended  condition,  which  the  test  requir- 
eth us  to  underrate.     Is  there  any  indulgence  or  gi^atifica- 
tion  of  the  bodily  appetites  ?  for  that  is  only  the  opposite 
of  pain,  which  the  test  requireth  us  to  underrate — any  en- 
largement of  power,  which  is  but  the  opposite  of  confine- 
ment ;  any,  or  all  of  these,  which  can  bribe  us  into  the 
oblivion  of  om-  Christian  principles,  induce  us  to  forego 


OF    JUDGMENT    TO    COlVlt;.  279 

Christ's  favour,  or  bring  contumely  upon  Christ's  cause, 
or  wound  the  conscience  of  rhrist's  meanest  disciple? 
For  verily,  if  these  things,  which  are  but  like  the  signals 
of  danger  and  alarms  of  the  approaching  contest,  do  carry 
it  over  our  Christian  fidelity,  it  is  not  possible  that  we 
should  stand  against  the  actual  trials,  or  stand  by  those 
who  are  under  them  ;  neither  is  it  possible  that  God  will 
acquit  us  at  the  judgment,  when  he  perceives  that  the 
world  could  array  to  us  a  treat  which  was  more  engaging 
than  Christ  in  all  his  honours,  and  how  much  more  en- 
gaging still  than  Christ  beset  with  all  the  six  evils  men- 
tioned in  the  judgment. 

I  have  reviewed  what  I  have  written  above,  respecting 
the  question  itself,  and  respecting  the  immortal  soul  which 
peruseth  these  pages,  yet  I  cannot,  I  dare  not  extenuate 
any  thing  of  its  s(;vere  and  solemn  purport.  It  is  not 
equivalent  to  the  letter  of  the  revelation,  nor  such  as  an 
apostle  or  a  prophet,  or  the  tenderest,  best  friend  of  man 
would  have  denounced  against  this  generation.  There- 
fore I  must  go  on  with  my  heavy  task,  and  solemnly  de- 
clare that  this  protocal  of  eternal  judgment  cuts  off  from 
all  hope  those  who  hope  on  grounds  not  distinctively 
Christian.  It  turns  singly  upon  the  services  done  to  Christ 
and  to  his  cause.  It  makes  no  allusion  to  sweetness  of 
natural  disposition,  goodness  of  natural  temper,  attain- 
ments in  knowledge,  public  spirit,  good  name,  or  noble 
deeds.  The  only  thing  mentioned  is  a  tender  interest  in 
Christ  and  his  suffering  members.  Therefore  all  orna- 
ments of  this  world,  and  all  social  qualities,  cannot  of 
themselves  avail.  In  every  Christian  country  where  the 
knowledge  of  Christ  is  held  forth,  the  people  must  be  di- 
vided into  two  classes^ — those  who  esteem  it  in  their  hearts, 
and  are  willing  to  undergo  the  six  perils  of  life  for  its  sake, 
and  those  who  hold  it  cheap,  or  make  a  form  of  it,  but 
when  times  of  trial  and  temptation  come,  straightway  fall 
away.  This  is  the  present  division  that  will  make  final 
decision;  and  this  of  all  present  divisions  is  the  only  one 


'2S0  OF   JUDGMENT   TO    COMll. 

tliat  will  last  eternally.  I  judge  this  of  the  utmost  impor- 
tance,  and  would  impress  it  with  all  my  ability ;  for  the 
age,  through  the  public  favour  which  religion  hath,  is 
grown  full  of  profession  and  approbation  of  the  faith,  and 
vehement  down-crying  of  all  blasphemy  and  opposition, 
while  at  heart,  we  fear,  it  is  lukewarm  to  Christ  for  his 
own  sake  ;  and  were  he  to  appear  hungry,  naked,  in  rags 
and  in  prison,  would  not  abide  long  in  its  constancy.  Be- 
cause there  is  no  call  for  us  to  make  these  stands  upon  the 
extreme  edges  of  misery,  we  need  the  more  to  try  our- 
selves internally  with  vigilance,  in  order  to  discover  whe- 
ther, for  the  esteem  that  in  our  rank  of  life  follows  good 
and  serious  courses,  or  the  hereditary  reverence  of  what 
our  fathers  reverenced,  we  continue  our  constancy ;  or 
whether,  like  our  fathers,  we  should  be  able,  in  case  of 
need,  to  suffer  the  loss  of  all  things  for  his  sake — to  for- 
sake father  and  mother  and  brother  and  sister,  and  our 
own  life  also,  that  we  might  be  his  disciple. 

It  amuses  me  much  to  see  on  what  grounds  they  take 
themselves  to  be  good,  responsible  Christians  ;  or  rather, 
I  should  say,  it  chills  my  blood  to  think  what  hosts  of 
men  are  self-deceived,  when  I  look  to  the  nature  of  these 
awful  tests.  Tliere  are  high-toned  men,  Vvho  make  a  joke 
of  the  meanness  of  Methodism,  and  call  their  churches  a 
sort  of  shops,  by  contradistinction  with  other  religious  fa- 
brics ;  there  are  a  multitude  more,  who  are  taken  with  the 
wealth  and  splendour  and  state  of  religion,  feeling  solemn 
moods  of  mind  under  "fretted  arches  and  long  drawn 
aisles,"  and  the  parade  of  form  and  ceremony,  and  the 
touching  influence  of  melodious  sounds  ;  but  cannot  find 
these  solemn  touches  of  soul  under  the  mean,  unformal 
rites  of  other  places.  Now,  I  say,  that  these  men  cannot 
look,  cannot  seek  to  pass  this  awful  muster  of  the  judg- 
ment day.  It  is  not  Christ  dismantled,  but  Christ  invest- 
ed, that  they  fondle;  it  is  not  Christ's  hungry  and  thirsty 
members,  but  Christ's  goodly  raiments,  that  take  them 
with  rapture,  and  they  would  shun  the  first  summons  to 


OF   JUDGMENT    TO  COMIi;.  281 

visit  a  poor  disciple  in  a  prison — and  they  would  scorn  to 
worship  Christ  in  a  conventicle.  Now,  I  must  not  be 
mistaken  because  I  utter  unpalatable  truth,  as  if  I  looked 
sour  on  stately  services  or  ample  ceremonies.  If  they 
have  a  right  meaning,  and  serve  good  ends  of  turning  the 
mind,  let  them  be  prized  according  to  their  worth.  Nei- 
ther do  I  disparage  mere  sublunary  and  moral  accomplish- 
ments, but  am  much  gratified  wherever  I  find  them  to 
consist  with  honesty  of  heart,  But  I  say  that  these  will 
not  pass  the  solemn  tribunal,  if  we  are  to  take  the  meas- 
ure from  these  verses,  which  are  before  us.  There  must 
be  a  strong  and  decisive  attachment  to  Christ  and  to  the 
cause  of  Christ,  however  meanly  it  may  be  arrayed,  how- 
ever loudly  decried,  however  hardly  mistreated. 

It  may  be  unpleasant  to  state  the  truth  so  firmly,  but 
the  truth  must  be  spoken  in  a  case  where  the  eternity  of 
each  soul  that  readeth  is  concerned.  Therefore  be  it  un- 
derstood, that  no  accomplishments  of  body  or  of  mind,  no 
attainments  in  the  favour  of  princes  or  priests  or  the  sons 
of  men,  will  countervail  the  crime  of  undervaluing  the 
humblest,  meanest  servant  of  Christ,  when  he  is  kno\A'n  to 
Itc  sucl-u  Whosoever  hath  rejected  him  or  his,  he  will  in 
that  day  reject.  I  do,  therefore,  in  conformity  with  the 
law  of  judgment,  separate  from  hope  all  who  have  lived 
in  a  Christian  land,  but  have  not  made  it  the  object  of  J 
their  life  to  watch  over  the  interests  of  Christ,  to  whatev- 
er else  they  may  have  devoted  themselves.  If  they  have 
turned  aside  from  the  sanctuary  where  his  name  is  praised, 
or  from  the  society  of  the  righteous,  to  whom  his  inter- 
ests are  dear,  to  whatever  else  they  may  have  devoted 
tliemselves.  I  take  no  apology;  statesmen,  legislators, 
nobles,  royalty  itself.  All  who  are  to  stand  before  this 
judgment-seat,  are  to  answer  upon  this  count, — If  they 
dealt  mercifully  by  the  members  of  Christ,  and  righteous- 
ly by  his  holy  cause,  or  if  they  neglected  both,  giving 
heed  to  other  concerns.  It  is  summary,  and  nothing  may 
be  pleaded  in  excuse  or  arrest  of  judgment.     Occupation 

36 


2»«2  OF   JUDGMENT    TO    C031E. 

with  other  matters,  and  ignorance  of  this  ;  the  high  sphere 
of  rank  and  business  in  which  we  moved ;  the  stream  of 
custom  carrying  us  past  these  trifling  objects—  nothing 
will  be  admitted  in  extenuation  of  the  capital  crime  of 
I  having  postponed  the  concerns  of  Jesus  Christ,  to  any 
other  which  are  consulted  for  by  the  busy  world.  He 
who  made  and  preserves  us,  considers  himself  to  have  the 
prior  claim,  the  foremost  claim  of  all ;  which  claim  having 
made  in  due  form,  in  most  gainful  and  gracious  terms,  if 

.      we  reject  it,  he  will  hold  us  guilty,  guilty,  whatever  be  our 
character  and  conduct  in  other  respects. 

They  may  put  forth  the  plea,  that  Christ  and  his  peo- 
ple were  not  by  them  found  subjected  to  the  six  perils  of 
human  life,  saying,  "  When  saw  we  thee,  or  any  of  thy 
people,  hungry,  thirsty,  naked,  sick,  friendless,  or  in  pri- 
son, and  did  not  minister  to  you  ?"  still  this  plea,  though 
it  may  be  veritably  put  forth,  will  nothing  avail  those  con- 
cerning whom  we  speak.  The  purport  of  the  question 
is — Did  you  make  common  cause  with  me  and  mine,  or 
did  you  not?  If  you  were  not  for  me  then  you  were 
against  me.     What  tempted  you  to  go  against  me,  but 

'T"  the  superior  respect  you  had  for  the  things  of  time,  and 
the  approbation  of  your  fellow-men  ?  You  rejected  me 
before  men,  therefore  will  I  reject  you  before  my  Father 
which  is  in  heaven.  What  was  it  that  eclipsed  my  cause 
from  your  sight,  and  made  it  seem  paltry  and  insignifi- 
cant? it  was  the  slendour  in  which  you  decked  the  things 
of  sense  and  sight,  that  made  me  and  mine  fade  out  of 
your  vision.  Ye  would  not  have  me  to  rule  over  you  ; 
ye  trampled  my  holy  law  under  your  feet ;  ye  crucified 
me  afresh;  ye^^^ut  me  to  an  open  shame.  Ye  had  no  lot 
nor  part  in  me  at  all.  Begone,  begone  to  those  in  whom 
you  had  your  delight,  and  carry  thither  the  ornaments  in 
which  you  decked  your  body  and  your  mind,  for  the  ad- 
miration of  all  except  your  God. 

But  while  the  judgment  is  so  stern  to  the  insincere  and 
tlie  unfriendly,  mark  how   considerate  it  is  of  those  who 


OF    JUDG5IENV   T4i    C©ME-.  2^3 

are  really  sincere.     It  is  not  the  value  of  the  service  done 
to  him,  but  the  purity  of  the  motive  from  which  it  is  done, 
to  which  Christ  hath  regard.     The  pledges  he  takes  of  al- 
legiance, the  services  he  asks,  are  of  the  cheapest  and  com- 
monest kind  ;  a  little  bread,  a  little  water,  a  little  raiment 
yielded  to  the  utmost  necessity,  a  sick-bed  visit,  a  friend- 
ly action  done  to  the  stranger,  a  consolatory  visit  paid  to 
'the  prisoner,  which  actions,  though,  as  hath  been  shown, 
they  be  the  best  tests  of  sincerity  to  his  cause,  yet,  being 
the  smallest  offerings  in  respect  of  value,  are  within  the 
power  of  almost  all  but  those  who  need  the  supply.     In 
this  is  shown  again  the   triumph  of  heart  over  outward 
form,  the  superiority  of  intention  over  outward  action. 
The  Gospel  is  to  the  poor,  from  its  first  opening  to  its 
last  winding  up,  seeing  it  is  in  the  power  of  the  poorest  to 
perform  these  offices  no  less  than  of  the  rich.     Had  any 
thing  but  the  cup  of  water  to  a  disciple  in  the  name  of  a 
disciple  been  called  for,  a  large  body  of  disciples  who 
have  in  all  ages  proved  themselves  the  most  stable,  would 
have  been  excluded.     But  Christ,  with  his  usual  tender- 
ness to  low  estate  and  perfect  equality  of  privilege  to  all, 
puts  the  several  tests  of  judgment  so  as  altogether  to  ex- 
clude diversity  of  rank  and  dignity  and  place.     Oh  !  had 
it  turned  upon  the  value  of  the  offering  we  laid  upon  his 
shrine,  had  it  turned  upon  the  severity  of  our  sufferings, 
or  the  extent  of  our  labours,  then  how  happy  would  ma- 
ny have  been  on  their  death-bed  to  compromise  the  matter 
at  the  price  of  their  entire  fortunes,  in  the  wane  of  their 
life  to  have  compromised  the  matter  by  ascetic  severities, 
or  during  the  pritne  of  life  to  have  undergone  all  the  six 
conditions  enumerated  in  the  text,  and  reached  heaven  as 
a  Fakeer  or  a  Mahomedan  or  a  Catholic  hopes  to  reach  it. 
In  several  passages  of  Scripture,  descriptive  of  the  Judg- 
ment, the  condemned  are  set  forth  as  pleading  rank  and 
station  and  high  services  in  his  church,  acquaintance  with 
the  Judge  during  his  personal  ministry,  earnest  entreaty  for 
mercy ;  but  w'lih  a  high  indignation  e^^ery  plea  is  reject- 


284  OF'  jtt>«iiENV  rc»  t«ni:. 

ed,  save  this  alone,  t'lat  we  were  not  ashamed  of  the  low- 
estate  of  Christ  or  his  people,  but  went  into  them  and 
"ministered  to  their  distresses,  and  did  not  despise  the  low- 
liest offices  for  the  sake  of  Christ,  nor  refuse  the  care  of 
the  most  destitute  who  belonged  to  him. 

Now  that  in  this  exposition  of  the  eternal  judgment  I 
have  spoken  so  much  of  sacrifices  on  Christ's  account,  it 
seemeth  to  me  safe  (although  I  think  my  meaning  cannot 
possibly  have  been  mistaken)  to  put  in  this  saving  clause, 
that  not  large  sacrifices  of  place  and  honour,  large  endow- 
ments for  his  service,  large  exertions  for  the  cause  of  his 
church,  will  not  avail  to  procure  acquittal  at  that  inflexi- 
ble judgment,  unless  sustained  and  borne  out  by  a  righte- 
ous and  holy  life,  and  the  purest  acts  of  mercy  and  bene- 
volence.    There  are  amongst  us  eloquent  Christians,  and 
public  spirited  Christians  ;   Christians  who  brave  for  the 
Saviour  the   cold  sneers  of  the   senate-house,    and   the 
scowling  suspicion  of  the  disaffected  to  Christ;   Chris- 
tians, likewise,  who  give  largely  of  their  substance  to  re- 
ligious institutions,  and  others  who  cross  the  ocean  and 
gird  the  world  round  with  voyages,  and  penetrate  pathless 
deserts,  and  lay  them  down  and  die  beneath  scorching 
suns,  scathed  and  shrivelled  up  prematurely  by  desert  and 
tropic  winds — all  for  the  sake  of  Christ.     But  even  this 
will  not  avail  alone.     A  few  ages  ago  there  were  crusa- 
ders, bravest  of  the  brave  ;  and  severe  anchorites,  "  the 
moss  their  bed,  their  drink  the  crystal  well;"  and  nuns, 
■who  devoted  stainless  virginity  unto  Christ ;  and  mission- 
ary Jesuits,  who  girded  the  world  also  with  their  journey- 
ings,  and  scaled  to  the  very  right  hand  of  royal  suprema- 
cy, and  polished  the  savage  denizens  of  the  forest,  who 
live  not  in  habitations  of  men,    but  upon  trees  like  the 
fowls  of  heaven;   and  there  were  belted   warriors,  and 
knights  of  noble  chivalry,  and  princes  of  royal  line,  who 
founded  and  endowed  v\  hole  abbeys  and  domains —  all  for 
the  sake  of  Christ      But  even  this  will  not  avail  alone. 
And  in  the  Apostolic  tim(;s,  tlie  mast  glorious  far  in  the 


Of  juDciMENr  TO  co.iiji.  285 

history  of  the  church,  there  were  those  who  could  speak 
with  the  tongues  of  men  and  of  angels  in  behalf  of  f  hrist, 
who  had  the  gift  of  prophecy,  and  understood  mysteries, 
and  had  faith  to  cast  out  devils  and  do  many  wonderful 
works,  but  who,  from  want  of  righteousness  and  charity, 
"Were  as  nothing,  whom  the  Saviour  says  he  will  cast  away 
with  most  sovereign  indignation  from  his  presence. 

That  none  of  these  splendid  acts  of  self-devotion  will 
purchase  a  right  to  acquittal  at  this  holy  tribunal,  being 
signs  either  of  holiness  or  of  enthusiasm,  is  manifest  from 
every  part  of  Scripture  where  the  judgment  is  described, 
which,  though  we  have  not  quoted  them,  we  have  endea- 
voured to  weave  into  this  exposition.  Every  word  and 
secret  thought,  no  less  than  every  overt  act,  are  to  be 
called  into  question.  Large  catalogues  are  given  of  the 
affections  and  works  which  sink  the  soul  into  everlasting 
darkness;  and  these  six  tests  which  pass  us  into  heaven, 
are,  as  hath  been  often  said,  no  less  than  the  six  ultimate 
acts  of  devotion  and  obedience,  the  six  most  unequivocal 
marks  of  true  disciples  and  servants  of  Christ.  So  that, 
in  fine,  it  comes  in  other  words  to  this  virtuous  issue ; 
that  nothing  will  avail  but  distinct,  well-defined  acts  of 
personal  holiness  ;  distinct,  well-defined  renouncements  of 
evil  habits ;  distinct  and  well-defined  triumphs  over  na- 
tural appetites,  and  forbidden  customs— the  purifying  of 
the  soul  and  the  dedicating  of  the  life  to  Christ.  Nothing, 
to  be  particular,  but  the  abandonment  of  the  works  of 
darkness,  which  are  these: — fornication,  wickedness,  co- 
vetousness,  maliciousness,  envies,  strifes ;  deceits,  malig- 
nities, whisperings  ;  backbitings,  hatred  of  God,  despite  ; 
pride,  boastings,  evil  intentions,  disobedience  of  parents, 
breaches  of  covenant,  darkening  of  natural  understanding, 
want  of  natural  affection,  implacableness,  unmercifulness. 
The  bringing  forth  the  fruits  of  the  Spirit,  which  are 
these  : — love,  joy,  peace,  long-suffering,  gentleness,  good- 
ness ;  faith,  meekness,  temperance ;  virtue,  knowledge, 
patience,   brotherly  kindness,  and  charitv,  '  This  cruci- 


28b  •  OF  juDcjiExr  TO  come. 

fixion  of  the  old  man  with  his  corruptions  and  lusts,  and 
regeneration  of  the  ne>v  man  in  the  image  of  God  in  right- 
eousness and  true  holiness,  not  only  evidenced  to  the 
world  in  outward  acts  of  zeal,  and  piety,  but  evidenced  to 
God  in  the  inner  man  of  the  heart,  and  to  ourselves  in  a 
conscious  love  of  God  and  of  Christ ;  a  restless  longing 
after  sanctification,  a  constant  frame  of  repentance,  pray- 
er, and  humility,  with  a  bearing  and  resting  upon  the  pro- 
mises of  God  and  the  inwrought  graces  of  his  Spirit, — 
this,  no  less,  is  the  form  of  life  and  character  which  will 
pass  the  great  seat  of  judgment,  and  find  favour  in  the 
sight  of  Christ  our  Judge. 

I  should  here  conclude  the  article  of  Judgment,  but  that 
I  think  it   incumbent   on  me  to  ncjtice    two  erroneous 
strains  of  feeling  with  respect  to  it,  the  one  popular  within 
the  church,  the  other  popular  without.     This  same  justi- 
fication at  the  last  day,  which,  in  the  passage  chiefly  re- 
ferred to,  is  made  to  depend  upon  our  works  alone,  is  of- 
ten ascribed  in  Scripture  to  our  faith — "  As  Moses  lifted 
up  the  serpent  in  the  wilderness,  even  so  must  the  Son  of 
man  be  lifted  up  ;  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life."    "  He  that  believeth 
on  him  is  not  condemned  ;   but  he  that  believeth  not  is 
condemned  already,  because  he  hath  not  believed  on  the 
only  begotten  Son  of  God."    ^'  I  am  the  resurrection  and 
the  life ;    whosoever  believeth   in  me   shall  never  die." 
Now,  to  understand  how  these  consort  with  what  hath 
been  already  said,  there  needeth  only  to  be  remembered 
what  was  proved  at  large  in  the  Third  Head  of  this  Dis- 
course, that  it  is  through  faith  in  Christ,  those  six  chari- 
ties of  life,  that  gave  speech,  and  those  pure  thoughts  are 
to  be  engendered,  upon  which  the  stress  of  judgment  to 
come  is  laid.     Unless  Christ  be  received  into  our  hearts 
as  the  messenger  sent  from  God  to  teach  us,  we  never  can 
be  obedient  to  his  discipline  ;  and,  as  hath  been  showed 
in  the  place  referred  to,  until  he  is  received  as  our  deliver- 
ance from  self-accusing  conscience,  we  shall  never  mivke 


OV  JUDGiVItiM    TO    COML,  2S7 

such  progress  in  his  ways  as  will  enable  us  to  pass  the 
great  reviewal  of  our  life.  So  that,  to  all  attainments  in 
the  righteousness  which  is  in  Christ  Jesus,  strength  and 
constancy  of  faith  must  contribute. 

It  is  vain  to  think  there  can  be  any  fruits  without  faith, 
or  that  the  faith  God  prizes  will  be  dormant  without  fruits. 
Therefore,  if  we  have  had  genuine  faith,  there  is  no  need 
that  we  should  skulk  from  inquisition  behind  its  screen ; 
if  we  feel  disposed  to  do  so,  it  is  proof  positive  that  it  was 
not  genuine.  If  it  hath  been  such  faith  as  Christ  sets 
store  by,  then  by  the  fruits  it  will  have  displayed  itself, 
and  the  knowledge  of  these  fruits  will  make  it  manifest. 
Now  it  is  these  fruits  v;hich  God  bringeth  to  light ;  and 
in  bringing  them  to  light,  he  doth  take  the  only  method 
of  bringing  our  faith  to  light.  So  that,  if  faith  have  not 
served  its  office  before  that  time,  it  is  a  dead  letter  then  ; 
and  if  k  have  served  its  good  office,  there  is  no  need  to 
make  words  about  the  matter.  The  question  at  present 
is,  whether  we  believe  or  disbelieve,  because,  to  disbe- 
lieve Christ  with  all  his  commendatory  graces  and  bene- 
fits, doth  indicate  a  rebellious  and  debased  spirit,  most 
unsafe  to  die  and  go  to  judgment  with.  But  the  question 
hereafter  is  not,  Do  you  believe?  but  Have  you  believ- 
ed? to  ascertain  which  question,  the  heart  of  the  party  is  L 
bared,  and  his  life  unrolled  ;  and  if  it  appear  to  the  judge 
unequivocal,  he  stands  acquitted,  if  not,  he  stands  con- 
demned. 

Notwithstanding  the  clearness  of  these  principles,  and 
their  coincidence  with  all  which  Christ  and  his  Apostles 
have  written  both  of  judgment  and  of  faith,  I  am  convin- 
ced from  the  constant  demand  of  the  religious  world  for 
the  preaching  of  faith  and  forgiveness,  and  their  constant 
kicking  against  the  preaching  of  CJiristian  morals ;  the 
constant  appetite  for  mercy,  and  disrelish  of  righteousness 
and  judgment ;  or  if  righteousness,  it  be  the  constant  de- 
mand that  it  should  be  the  imputed  righteousness  of  (  hrist, 
not  our  own  personal  righteousness  ;  from  these  features 


28B  OF    JUDGMEN*   TO   COMj^. 

of  the  evangelical  part  of  men,  I  do  greatly  fear,  nay,  I  am 
convinced,  that  uiany  ofthem  are  pillowing  their  hope*T 
"j^upon  something  else  than  the  sanctification  and  changed 
life  which  the  Gospel  hath  wrought.  Let  no  one  mistake 
me,  (for  though  I  care  little  about  the  mistake  on  my 
account,  I  am  too  much  concerned  for  the  sake  of  others 
in  the  success  of  this  argument,  to  wish  to  be  mistaken) 
as  if  I  advocate  salvation  from  the  wrath  to  come,  upon 
the  ground  of  self- righteousness.  But  this  I  argue,  and 
will  argue,  that  unless  the  helps  and  doctrines  of  grace,  de- 
servedly in  such  repute,  unless  the  free  forgiveness  pur- 
chased by  the  death  of  Christ,  the  sanctification  by  the 
work  of  the  Spirit,  and  every  thing  else  encouraging  and 
consolatory  in  the  word  of  God,  have  operated  their  na- 
tural and  due  effect  in  delivering  our  members  from  the 
power  of  sin,  and  joining  our  affections  to  Christ  and  his 
poorest  brethren,  and  of  working  deep  and  searching  pu- 
rification within  all  the  fountains  of  our  heart  ;  then  it  will 
only  aggravate  our  condemnation  ten  times,  that  we  have 
known,  that  we  have  believed,  that  we  have  prized,  these 
great  revelations  of  the  power  and  goodness  of  God,  and 
insisted  with  a  most  tyrannical  and  overbearing  sway,  that 
our  pastors  should  hold  on  pronouncing  them  unceasing- 
ly, unsparingly.  Sabbath  after  Sabbath.  I  greatly  fear,  I 
say  again,  that  this  modern  contraction  of  the  Gospel  into 
,  the  span  of  one  or  two  ideas,  this  promulgation  of  it,  as  if 
^l  it  were  a  drawling  monotony  of  sweetness,  a  lullaby  for  a 
I  baby  spirit,  with  no  music  of  mighty  feeling,  nor  swells 
I  of  grandeur,  nor  declensions  of  deepest  pathos,  nor  thril- 
i  ling  themes  of  terror  ;  as  if  it  were  a  thing  for  a  shepherd's 
love-sick  lute,  or  a  sentimentalist's  /Eolian  harp,  instead 
of  being  for  the  great  organ  of  human  thought  and  feel- 
ing, through  all  the  stops  and  pipes  of  this  various  world ; 
I  say,  I  fear  greatly  lest  this  strain  of  preaching  Lhrist,  the 
most  feeble  and  ineffectual  which  the  Christian  world  hath 
ever  heard,  should  have  lulled  many  in  quietus  of  the  soul, 
nnder  which  tjiey  arc  resting  sAvectly  from  searching  in- 


Ul-    JUDGMEiNf    TO  C03IE.  289 

quiry  into  their  personal  estate,  and  will  pass  composedl}^ 
through  death  unto  the  awful  judgment. 

Now  what  difference  is  it,  whether  the  active  spirit  of 
a  man  is  laid  asleep  by  the  comfort  of  the  holy  wafer  and 
extreme  unction,  to  be  his  viaticum  and  passport  into  hea- 
ven, or  by  the  constant  charm  of  a  few  words  sounded  and 
sounded,  and  eternally  sounded  about  Christ's  sufficiency 
to  save  ?  In  the  holy  name  of  Christ,  and  the  three  times 
holy  name  of  God,  have  they  declared  aught  to  men,  or 
are  they  capable  of  declaring  aught  to  men,  which  should 
not  work  upon  men  the  desire  and  the  power  of  holiness  ? 
Why  then  do  I  hear  the  constant  babbling  about  simple 
reliance  and  simple  dependence  upon  Christ,  instead  of 
most  scriptural  and  sound-minded  calls  to  activity  and 
perseverance  after  every  perfection.  And,  oh  !  they  will 
die  mantled  in  their  vain  delusion,  as  the  catholic  dies  ; 
and  when  the  soothing  voice  of  their  consolatory  teacher 
is  passed  into  inaudible  distance,  conscience  will  arise 
with  pensive  reflection,  and  pale  fear,  her  two  daughters, 
to  take  an  account  of  the  progress  and  exact  advancement 
of  their  mind.  And  should  she  not  be  able  to  disabuse 
them  of  their  rooted  errors,  they  will  come  up  to  judg- 
ment; and  upon  beholding  the  Judge,  march  forward 
with  the  confidence  of  old  acquaintance,  and  salute  him, 
"  Lord,  Lord ;"  and  when  he  sitteth  silent,  eyeing  them 
with  severe  aspect,  they  will  begin  to  wonder  at  his  want 
of  recognizance ;  and  to  aid  his  memory,  make  men- 
tion of  their  great  advancement  in  the  faith  ;  "  Lord, 
Lord,  have  we  not  prophesied  in  thy  name  ?  and  in  thy 
name  cast  out  devils?  and  in  thy  name  done  many  won- 
derful works?"  But  how  shall  their  assurance  stagger 
back  upon  their  minds,  and  sink  them  spiritless  into  ut- 
termost dismay,  when  the  Judge  opening  those  awful  lips 
upon  which  hang  the  destinies  of  worlds,  shall  profess 
"unto  them,  "  I  never  knew  you,  depart  from  me,  ye  that 
work  iniquity." 

Now,  upon  the  other  hand,  while  I  deal  freely  by  the 


290  OF    JUUUMKNT    TO   COME. 

prejudices  of  my  religious  brethren,  I  do  but  introduce 
myself  with  the  better  grace  to  speak  as  freely  upon  the 
prejudices  which  the  less  spiritual  part  of  the  world  have 
upon  this  awful  event ;  who,  while  they  profess  to  believe 
in  Christ,  do  advance  into  an  equal  place  within  the  tem- 
ple of  their  thoughts  many  other  objects  of  admiration  and 
affection,  at  whose  shrine  they  offer  incense,  so  that  after 
a  life  spent  in  giving  him  only  a  republican  share  of  their 
regards,  they  cannot  see  how  in  the  end  he  should  sit  su- 
preme, the  Lord  of  judgment  and  of  fate.  Nor  will  they 
cease  to  wonder  that  he  should  be  so  advanced,  until  they 
come  to  recognize  him  as  the  representative  of  God, 
the  all-beholding  sovereign,  before  whom  every  action 
should  bow  the  knee — the  all-hearing  auditor,  into  whose 
car  every  word  should  breathe  its  confession — and  the  all- 
conscious  fountain  of  understanding,  to  whom  every 
thought  should  acknowledge  its  obligations,  and  perform 
its  homage.  But  things  being  accounted  of,  as  they  seem 
in  the  eye  of  blinded  nature,  and  not  brought  to  the  law 
of  God,  to  be  there  weighed  in  the  balance,  it  comcth  to 
pass,  that  many  principles  in  themselves  amiable,  but  yet 
not  so  excellent  as  the  love  of  God,  are  taken  to  the  heart, 
and  many  services  praiseworthy  in  themselves,  yet  not  so 
exalted  or  enlarged  as  the  service  of  Christ,  are  followed 
after.  Now,  those  who  know  no  better  than  as  blinded 
nature  teacheth,  do  offer  no  contempt  to  God  in  not  using 
his  noble  discipline  and  guidance  of  the  soul,  which  they 
know  not ;  and  if  they  do  reverence  to  the  good  instincts 
which  he  hath  implanted  within  their  breasts,  I  do  think 
that  the  amiable  sentiments  of  nature  and  the  praiseworthy 
pursuits  of  the  worthy  will  stand  them  in  stead  before  the 
Judge  of  all.  But  not  so  to  us,  who  have  had  the  horn 
of  God's  treasures  emptied  into  our  lap,  and  the  oil  of  his 
consolation  and  joy  poured  over  our  head,  and  have  re- 
jected the  use  and  blessing  of  them,  to  follow  after  nature's 
and  the  world's  ruler ;  not  to  us  will  they  stand  in  any 
stead !    For,  are  we  not  bound  to  listen  unto  the  voice  of 


OP   JUDGMHSC    TO    COM,L'.  291 

him  who  made  us,  even  though  not  bringing  a  gift ;  and 
is  it  not  guilty  in  the  creature  to  spurn  his  parental  Crea- 
tor and  Preserver,  when  uttering  his  good  will?  how  much 
more  obligated  to  receive  him  kindly,  when  bringing  ten 
thousand  institutions  of  good,  and  bonds  of  tender  love! 
how  much  more  guilty,  if  we  turn  a  heedless  mind  and  a 
callous  heart  to  his  offerings,  and  spurn  him  from  the  ta- 
bernacles where  he  keepeth  us,  and  which  he  would  fain 
overshadow  with  his  grace  ! 

Thinkest  thou  then,  my  brother,  because  thou  art  fol- 
lowing after  stainless  honour,  diligently  avoiding  all  mean- 
ness and  untruth  and  ignoble  ways ;  or,  because  thou  art 
following  after  honest  traffic,  diligently  shunning  injustice 
or  wrongous  advantage  or  usurious  gains ;  or,  because^ 
thou  art  following  after  the  liberation  of  men  from  politi- 
cal thraldom,  fighting  in  thy  courses  against  corruption 
and  oppresssion,  and  the  rod  of  tyranny  ;  or,  becouse 
thou  art  following  after  pure  and  blessed  philanthropy, 
visiting  prisons  and  dungeon-glooms,  and  midnight  re- 
velries, and  sickly  hospitals,  and  doing  thine  utmost  to 
medicate  the  natural  maladies  and  self-inflicted  wounds  of 
human  life  ;  or,  because  thou  art  escaping  out  of  the 
sphere  of  vulgar  ignorance,  to  bask  above  its  cloudy  re- 
gion in  the  everlasting  beams  of  truth  and  knowledge,  and 
bringest  tidings  to  the  wondering  throng,  of  things  yet 
unattemptcd  and  unknown — Thinkest  thou,  my  brother, 
that  for  one  or  all  of  these  good  and  noble  affections  and 
pursuits  of  thy  soul,  thou  shalt  not  be  challenged  by  thy 
Creator,  whose  authority  thou  didst  not  regard  in  thy  - 
manifold  avocations,  and  to  whose  glory  thou  didst  not 
give  the  praise  of  all  which  he  put  it  in  thy  heart  to  think, 
and  enable  thy  hand  to  perform  ?  If  thou  dost,  thou 
judgest  far,  far  amiss,  and  hast  need  to  be  disabused  by 
words  of  counsel,  which  for  thy  soul's  sake  I  now  beg 
leave  to  offer  thee. 

These  excellent  and  amiable  pursuits,  which  Nature 
prompts  to  with  a  voice  less  or  more  distinctly  pronoun- 


'li)2  OF   JUl>GMEN<r    TO    COME. 

ced  in  every  breast,  and  which  call  forth  the  good  parts  of 
her  consciousness,  and  draw  out  the  admiration  of  others 
over  the  head  of  envy  and  every  bad  principle,  are  worthy 
of  all  your  estimation ;  and  may  his  tongue  cleave  to  the 
roof  of  his  mouth  who  would  enter  into  argument  against 
them  !     Now  if  God  did  withdraw  your  footsteps  from 
such  high  walks  of  virtue,  I  should  hesitate  once  or  twice 
whether  it  was  better  to  listen  to  him  or  not.     But,  see- 
ing he  doth  but  lift  another  voice  in  harmony  with  Na- 
ture's voice  in  their  behalf,  and  superadd  to  the  rewards 
from  within  and  from  without,  a  greater  reward  from 
above,  and,  that  you  may  not  by  obstacles  be  impeded,  or 
by  discouragement  be  downcast,  doth  offer  you  every  aid 
and  needful  instrument,  and  whisper  into  your  ear  that  his 
Almighty  power  is  on  your  side,  and  will  enable  you  to 
surmount  every  let  and  hindrance — why  should  you  re- 
fuse to  take  him  to  your  side  as  a  coadjutor,  or  to  ac- 
knowledge him  as  your  leader,  and  render  to  him  the  glo- 
ry of  your  success  ?     Is  it  a  hard  thing  for  thee  to  march 
under  the  banner  of  him  that  is  the  Almighty  ?  is  it  a  de- 
basing thing  to  acknowledge  as  thy  chief  the  Lord  of  hea- 
ven and  earth?    is  it  a  slavish  thing  to  be  indebted  for 
counsel  and  for  further  strength  to  the  Creator  who  gave 
thee  thy  present  counsel  and  meted  out  to  thee  thy  present 
strength?    Nay,  but,  my  brother,  is  it  not  a  proud  thing 
in  thee  to  give  him  no  acknowledgement  for  thine  excel- 
lent parts  of  nature  ?     And  is  it  not  a  disloyal  thing  for 
thee  to  make  a  head  for  thyself,  when  thy  Captain  sum- 
moneth  all  fencible  men  to  march  to  his  help  against  the 
mighty  ?  And  in  the  little  head  thou  makest  for  thyself  in 
the  battle,  is  it  not  most  contemptuous  for  thee  to  leave 
the  lines,  and,  like  a  vain,  vapouring,  unsoldierly  bravo, 
go  tilting  on  thine  own  pleasure  and  responsibility  ?  Then 
at  thy  responsibility  be  it ;    and  if  by  court-martial  thou 
be  condemned,  whom  hast  thou  to  blame  but  thy  proud 
and  petulent  self  ? 

But  I  seem  to  mvself  to  mince  the  matter  with  tlie 


t)P   J¥DGME:!!fT    CO    GOME,  293 

\vorld  in  my  wish  to  embrace  them  with  the  brotherly 
tenderness  of  this  argument.  For  upon  looking  at  these 
virtuous  avocations  of  men  with  a  less  complaisant  and 
juster  eye,  I  do  perceive  that  they  often  exalt  themselves 
into  a  head  and  leading  against  Christ,  and  become  nest- 
ling places  for  those  high-faculties  of  human  nature  which 
are  too  high  to  stoop  to  be  counselled  by  him  that  is  the 
Almighty.  I  do  find  your  men  of  honour,  arching  their 
proud  brows  at  the  harmless  glories  of  a  Christian ;  and 
your  men  accomplished  in  incorruptible  honesty,  presum- 
ing thereupon  to  claim  a  free  passage  into  heaven,  and  set- 
ting at  nought  our  self- veiling  doctrines ;  and  your  pub- 
lic-spirited advocates  of  good  government,  I  do  find  sneer- 
ing upon  the  s(^lf-government  of  the  Christian,  and  screen- 
ing private  delinquency  behind  public  spirit,  dying  in  the 
faith  that  mere  patriotism  will  save  a  man,  and  requiring 
the  same  sentiment  to  be  sculptured  on  their  tombs.  And 
your  philanthropists,  (be  Howard  for  ever  an  exception, 
who  appointed  for  the  panegyric  of  his  tomb,  "  In  Christ 
is  my  trust,")  I  do  frequently  find  magnifying  their  deeds 
and  making  them  honourable,  and  placing  their  everlast- 
ing confidence  upon  their  charitable  works.  And  for 
Knowledge — she  is  as  vain  as  the  plumed  peacock,  and 
stretcheth  out  her  neck  on  high,  and  calleth  to  the  stars  of 
heaven  to  magnify  her  greatness.  The  sons  of  knowledge 
or  fancy,  having  gotten  a  spark  from  heaven,  or  it  may  be 
from  hell,  make  themselves  gods,  and  say  unto  the  popu- 
lous world.  What  are  ye  without  us  ?  Truly  these,  when 
accurately  examined,  must  be  pronounced  broadly  out  to 
be  no  better  than  wicked  idolators,  each  in  his  proper 
temple,  of  the  idol  that  dwelleth  therein,  and  despisers  of 
the  only  living  and  true  God. — And  we  behove  to  speak 
to  them  in  sterner  language  that  we  used  above. 

Hear,  then,  ye  despisers,  and  perish  !  Is  it  a  less  crime 
for  a  philosopher,  a  man  of  wisdom  and  understanding,  to 
despise  God,  than  for  an  ignorant  and  unlettered  man  ? 
Is  it  a  less  crime  for  a  sceptered  monarch  to  despise  the 


294  0}<    JUDGMENT    TO    COME. 

King  of  kings  and  Lord  of  lords,  than  for  a  labouring 
peasant,  or  a  poverty-stricken  beggar,  who  earneth  a  poor 
pittance  from  providence?    Is  it  a  less  crime  for  a  specu- 
lative statesman,  who  knows  and  covets  good  government, 
to  despise  the  government  of  God,  than  for  a  slave  who 
knoweth  only  the  government  of  the  lash  ?    Or  for  a  mail 
who  knoweth  the  sacrifices  of  mercy,  is  it  less  crime  to 
despise  the  inestimable  sacrifice  of  Christ  for  mercy's 
sake  ?    Or  for  a  man  who  sitteth  in  his  house  at  home  at 
his  ease,  is  it  a  less  crime  to  neglect  to  study  the  ways  of 
God,  than  it  is  for  low-born,  hard-toiled,  unenlightened 
men  ?  Whence,  then,  in  the  name  of  sacred  truth  and  jus- 
tice, this  whining,  puling  pity,  that  these  sovereigns  of 
their  various  spheres  should  be  turned  to  the  left  with  the 
throngs  which  they  served  to  mislead  ?  It  is  both  bad  phi- 
losophy and  spurious  sentiment,  that  the  mind  should 
shrink  and  misgive  for  their  sakes,  as  if  they  were  not  the 
most  privileged,  and  ther-  fore  the  most  responsible  of 
men.     Nay,  verily,  I  am  for  swaying  the  other  way,  and 
pitying  the  poor,  ignorant,  misguided  man  ;  the  unletter- 
ed, untutored  rustic  ;  the  wretches  born  under  evil  stars 
of  vice,  and  bred  amidst  the  contagions  of  evil.     But  my 
soul  is  like  flint  and  steel  against  these  proud,  outrageous 
despisers  of  God,  who,  though  nursed  in  the  lap  of  his 
providence,  and  cast  in  the  finest  mould  of  nature,  and 
basked  on  by  the  sunshine  of  knowledge,  entertain  for  his 
ordinances  a  high  despite,  taste  his  blessings  with  ingrati- 
tude, and,  but  for  Death  the  destroyer,  would,  I  believe, 
set  up  themselves  for  gods,  and  lord  it  over  the  very  spir- 
its of  their  kind.     No,  no  ;  wc  have  enough  of  this  syco- 
phancy of  the  soul,  this  unbonneting  of  manhood,  and 
selling  of  even-handed  judgment  in  time,  to  let  it  go  fur- 
ther.    Verily,  these  qualities,  according  to  their  estimable 
degree,  have  in  time  that  estimation  which  alone  they 
sought,  and,  having  aimed  no  further,  they  will  not  reach 
any  further.     God  will  have  a  rewarding  time  for  himself, 
a  reaping  time  for  righteousness  and  piety. 


OV   JUDGMENT   TO    COME.  295 

And  shall  not  God  have  a  reaping  time  for  righteous- 
ness and  piety  ?  Shall  science  reward  her  servants  with 
knowledge,  and  with  fame,  with  honour  and  wi-h  power ; 
shall  mammon  reward  his  servants  with  wealth  and  plea- 
sures; and  temperance  reward  his  servants  with  health 
and  beauty ;  and  honesty  bestow  trust ;  and  ajffection  find 
affection  in  return ;  and  every  grace  of  life  have  its  season 
of  gain,  but  God  alone  have  no  opportunity  of  rewarding  f 
those  who  loved  him,  and  wrought  for  him,  and  suffered  -t 
reproach  for  his  name's  sake,  despising  the  rewards  of 
mammon,  ambition,  luxury  and  pride,  and  affection  itself, 
when  they  stood  in  the  way  of  his  honourable  service  I 
What  hinders  these  noble  spirits  from  regarding  the  Lord 
God  Omnipotent  who  reigneth,  and  who  is  surely  higher 
than  they  ?  Why  do  they  not  stretch  out  their  hands  to 
the  tree  of  life,  and  live  for  ever  ?  Are  they  too  great  to 
come  under  such  a  sovereign — too  learned  to  learn  from 
such  a  master — too  well  employed  to  have  to  do  with  such 
occupations — too  exalted  to  deign  a  look  from  their  se- 
veral spheres  upon  the  whole  dispensation,  except  it  be  a 
look  of  scorn  ?  Well,  well !  let  them  have  their  elevated 
places,  and  bear  them  bravely  in  their  gallant  courses,  and 
nurse  their  enmity  to  God,  and  their  contempt  of  his  ple- 
bian  ordinances.  But  let  them  bear  the  brunt  of  the 
judgment  which  they  have  braved,  let  them  reap  as  they 
have  chosen  to  sow.  What  is  that  to  us,  that  we  should 
whine  and  mope  with  melancholy  over  them  more  than 
over  others  ? 

I  hope  I  do  not  frown  upon  the  distinctions  of  temporal 
excellence,  which  I  rather  love  and  admire  as  the  orna- 
ments of  time  ;  but  I  will  not  exalt  the  Genius  of  philo- 
sophy, or  the  Muse  of  poetry,  or  the  Spirit  of  patriotism, 
much  less  will  I  exalt  the  base  god  of  lucre,  or  the  demon 
of  pride  and  passion^above  Jehovah,  the  King  of  kings 
and  the  Lord  of  lords.  Nor  will  I  admit  into  my  mind 
that  they  shall  shield  their  favourites,  and  keep  them  se- 
cure  in  rebellion  against  the  God  of  all  the  earth,  \yha 


29ii  OF   JUDGMENT    TO    CO»I£. 

alone  doeth  righteously.  I  think  it  patience  enough  on 
the  part  of  the  Most  High,  to  tolerate  these,  the  idols  and 
deities  of  our  polished  society  ;  to  tolerate  them  in  their 
power,  and  their  subjects  in  their  idolatrous  rebellion,  for 
the  length  of  life,  and  to  stand  by  begirt  with  grace  and 
mercy,  holding  out  proffers  of  forgiveness  all  the  duration 
of  time.  But,  no ;  it  is  too  much  that  he  should  yield 
them  a  place  in  his  heaven,  whence  he  cast  out  a  more 
knowing,  more  powerful,  more  graceful,  more  proud 
spirit,  and  would  not  endure  him  an  instant,  but  cast  him 
out,  and  all  those  rebellious,  though  high-minded  intelli- 
gences, who  since  that  time  have  usurped  their  several 
places  upon  the  earth,  and  led  astray  those  bands  of  fol- 
lowers, whom  we  do  pity,  but  will  neither  encourage  noi^ 
justify. 

/ 


OF  SVJ^&mUJST  TO   COMB. 

PART  VII. 

THE  ISSUES  OF  THE  ^TUDGMENX 

In  tlie  detail  and  defence  which  have  been  just  conclu- 
ded of  the  Last  Judgment,  we  have  entered  into  no  parti- 
culars of  cases,  which  were  an  endless  task,  and  not  con- 
venient to  the  aim  of  a  discourse,  not  meant  to  make  the 
scene  poetically  or  figuratively  striking,  but  to  prove  it 
unto  reason  a  fair  and  equitable  transaction.  Therefore, 
we  took  up  the  very  words  of  Christ's  description,  and 
showed  how  shortly  and  strikingly,  yet  how  amply  and 
severely,  it  brought  to  trial  the  whole  scope  of  Christian 
obedience  and  disobedience.  There  is  not  in  scripture 
any  passage  or  expression  so  beautiful,  so  tender,  so  full 
of  pathos,  and  productive  of  charity,  in  purport  so  perfect 
a  criterion,  so  unerring  a  condemnation,  or  so  satisfactory 
an  acquittal,  as  the  few  words  which  we  have  taken  such 
time  to  explain,  and  explained  so  little  to  our  own  satis- 
faction. It  will  be  observed  by  those  who  are  of  a  logi- 
cal and  judicial  turn,  that  there  wanteth  a  link  to  connect 
the  constitution  of  law,  which  we  formerly  explained,  with 
this  method  of  passing  judgment  upon  the  observance  of 
that  law.  The  judgment  turns  altogether,  or  almost  alto- 
gether, upon  our  personal  attachment  and  personal  sacrifice 
in  Christ's  behalf.  And  what  connexion  hath  this  with 
the  keeping  of  the  very  pure  and  spiritual  law  of  which 
we  discoursed  at  large  ?  To  this  question,  materials  for 
many  answers  are  furnished  in  the  body  of  the  preceding 
description  of  the  solemn  scene.  But  there  is  such  a 
beauty  in  this  connexion,  that  we  cannot  refrain  from  no- 
vicing  it  apart. 


2i)S  OF    JU-DUMEPH'    TO    COME. 

It  will  be  rememberect,  that  after  trying  the  resources 
of  human  ability  against  the  pure  institution  of  God,  we 
found  it  was  not  possible  for  conscience  to  acquit  herself, 
and  that  she  must  give  in,  overwhelmed  with  helplessness 
and  transgression.  Upon  right,  therefore,  she  cannot  take 
the  prize,  and  you  perceive  it  is  not  yielded  in  right  of 
conscience,  but  as  a  boon  for  affection  towards  Christ. 
Now  it  will  be  further  remembered,  that  in  order  to  be 
delivered  from  this  dejection  and  despair  of  conscience, 
no  resource  of  human  ingenuity  was  found  available,  and 
that  we  were  fain  to  turn  unto  the  Gospel  of  Christ  as  our 
refuge,  and  take  upon  mercy  that  which  was  denied  to 
right.  Then\ve  proceeded  to  sift  the  Gospel  of  mercy  to 
the  bottom,  and  find  out  whether  a  loose  were  thereby 
given  to  licentiousness  and  disobedience,  and  a  broad 
shield  of  forgiveness  cast  over  the  delinquencies  of  men. 
From  this  inquiry  we  gathered,  that  the  disciple  of  Christ, 
and  believer  in  salvation  through  his  merits,  was  not  set 
loose  from  obligation,  or  delivered  from  one  tittle  of  for- 
mer obligation,  but  was  brought  under  a  new  sort  of  ob- 
ligation, and  led  into  a  new  kind  of  obedience  ;  that  to  all 
the  native  obligations  of  the  law  originating  in  its  admira- 
ble adaptation  to  human  circumstances,  there  are  added 
all  the  affectionate  and  advantageous  obligations  of  the 
gospel  springing  from  the  knowledge  of  God's  love  in 
Christ  and  the  assurance  of  success  through  the  Spirit ; 
that  Christ  bound  a  new  knot  between  the  soul  of  man 
and  his  Maker,  composed  of  a  thousand  interlacing  ties, 
of  which  we  cannot  again  afford  to  speak  separately.  On- 
ly this  was  the  pith  of  the  whole,  that  Christ  was  the  in- 
termedium, and  that  from  him  all  this  new  life  sprung, 
and  to  him  it  was  in  gratitude  devoted  ;  that  we  hung  and 
were  suspended  on  him,  as  a  viceroy  or  vicegerent  for 
God  over  the  affairs  of  our  soul's  salvation,  and  that 
through  this  new  condition,  a  plenty  and  joyfulness  of 
obedience  was  yielded,  which  could  by  no  other  means 
liave  been  extracted  from  the  Allien  nature  of  man. 


OF    JUUGMIgXT  TO    (O.ME..  2Sif> 

Now  mark,  how  well  to  this  new  style  and  spirit  of 
obedience,  answer  the  style  and  spirit  of  the  judgment ! 
whereof  the  pith  and  marrow  are  placed  in  the  strength  of 
our  attachment  to  Christ,  which  attachment  is  the  spring, 
the  nourishment,  and  the  measure  of  this  new  obedience. 
To  examine  into  that  attachment  is,  therefore,  as  good  as 
to  examine  into  this  obedience,  for  the  one  is  like  the 
stream  which  drives  the  other  on ;  and  their  race  is  equal. 
There  is  a  coincidence  here,  in  itself  so  wise,  that  we  con- 
fess we  feel  all  that  went  before  upon  law  and  obedience, 
to  be  in  a  manner  rivetted,  and  capable  of  holding  fast. 

Had  the  Judgment  been  detailed  as  an  investigation  of 
individual  actions  (though  it  is  that  in  the  main) — had  it 
been  detailed  as  an  acquittal  given  upon  our  being  found 
commensurate  with  the  demands  of  law  and  conscience — 
then  there  would  have  been  ground  for  the  most  fatal  of 
all  errors,  that  we  are  to  win  heaven  by  right.  Or  had 
account  been  stated  with  its  deficiencies,  and  balanced  out 
of  Christ's  merits — Uien  the  next  ruinous  error,  that  we 
go  joint  with  the  Saviour  in  the  matter  of  heaven,  would 
have  been  generated.  But  being  made  to  turn  upon  six 
evidences  of  affection  and  attachment,  as  if  that  alone  were 
necessary  to  be  ascertained — it  is  made  forever  manifest, 
that  hope  of  acquittal  must  be  held  exactly  in  proportion 
to  our  union  with  Christ,  with  which  degree  of  union  we 
showed  that  our  degree  of  obedience,  or  law  keeping,  was 
exactly  commensurate.  So  that  obedience,  largest, 
strictest  obedience,  is  insured,  while  the  way  to  it,  the 
only  way  to  it,  is  pointed  out,  and  the  two  false  ways  to 
it  forever  barred  to  all  who  will  see  truth  and  understand 
knowledge. 

With  this  remark,  which  we  conceive  not  only  most 
necessary  to  complete  the  argument,  but  in  itself  the  most 
important  that  hath  been  made  from  the  very  commence- 
ment of  the  discourse,  we  pass  on  forthwith  to  that  awful 
subject  which  stands  as  the  title  of  this  part,  the  Issues  of 
the  Judgment.     From  which  we  would  shrink  back  utter- 


.'300  OF   JUDGMENl     10    CUMF. 

ly  dismayed,  were  we  not  convinced  that  something  must 
be  said  and  done  to  present  these  subjects  before  the  court 
of  human  reason,  else  the  blasphemers  of  this  day,  who 
make  reason  their  stalking-horse,  to  come  over  the  credu- 
lity of  men,  will  utterly  dislodge  both  the  faith  and  the 
reverence  of  future  things  from  the  common  breast,  so 
that  a  new  plantation  of  religion  among  the  common  peo- 
ple, will,  in  a  few  years,  be  necessary.  For,  with  all  the 
exertions  making  in  this  day  for  religion's  sake,  at  home 
and  abroad,  accompanied  with  the  demonstration  of  much 
success,  I  am  satisfied  that  religion  is  retrograding  in  ma- 
ny quarters.  The  enemy  is  strengthening  also,  if  Christ 
be  strengthening.  There  is  a  mustering,  as  it  were,  of 
both  hosts,  a  gathering  to  the  conflict-  The  enemy  hath 
written  Reason  on  his  recruiting  standard  ;  and  we  would 
also  write  Reason  upon  the  Christian  standard,  not  only 
for  the  purpose  of  defeating  his  malicious  aspersions,  but 
for  the  justification  of  the  truth,  which  we  conceive  to  be 
this — That  our  religion  doth  not  denounce  the  rational  or 
intellectual  man,  but  addeth  thereto  the  spiritual  man,  and 
that  the  latter  flourishes  the  more  nobly  under  the  foster- 
ina:  hand  of  the  former. 

I  enter,  therefore,  into  the  unseen  worlds  which  shall 
be  built  up  for  the  habitations  of  the  righteous  and  the 
wicked,  in  a  cool,  reasonable  spirit,  invoking  the  help  of 
God  to  guide  my  steps ;  and  whosoever  will  accompany 
me,  I  pray  to  do  the  same,  and  not  to  resign  himself  to  the 
guidance  of  my  judgment,  which  is  hardly  able  to  guide 
myself.  Upon  the  nature  of  these  two  several  estates,  it 
is  not  easy  to  speak  correctly  ;  and  a  great  deal  of  mis- 
chief has  arisen  from  inconsiderate  interpretations  of  the 
language  of  Scripture.  Of  how  many  light- witted  men, 
unto  this  day,  is  the  constant  psalm-singing  of  heaven  a 
theme  of  scorn  ;  the  fire  and  brimstone  of  hell,  a  theme  of 
derision.  And  on  the  other  hand,  by  how  many  zealous 
but  injudicious  ministers  of  the  Gospel,  are  the  themes  of 
rhapsodies,  which  end  in  nothing  but  the  tedium  and  dis- 


Ql    JUDGMENT    TO  COME,  301 

gust  of  those  who  hear.  Now  these  two,  amongst  many 
others,  are  but  emblems  or  signs,  to  represent  the  nature 
of  our  feelings  in  these  several  states  of  being,  implying 
no  more  the  existence  of  instrumental  music  or  of  mate- 
rial fire,  than  the  name  New  Jerusalem  implies  that  the 
righteous  are  to  dwell  in  a  city,  or  the  name  pit  and  lake 
of  fire,  imply  that  the  wicked  are  to  swim  forever  in  a  dark, 
deep  abyss  of  spiry  flames.  Glorious  bodies  are  not  re- 
stored to  the  righteous  only  to  strike  a  harp,  nor  imperish- 
able bodies  to  the  wicked,  only  to  suffer  and  not  die.  To 
the  righteous  they  are  given  to  renew  the  connexion  be- 
tween spirit  and  matter,  which  is  productive,  even  in  this 
fallen  world,  of  such  exquisite  delight ;  and,  in  order  to 
meet  the  nicer  capacities  of  these  new-formed  organs,  a 
new  world  is  created,  fair  as  the  sun,  beautiful  as  the 
moon,  fresh  and  verdant  as  the  garden  of  Eden.  And 
around  this  new  habitation  of  the  righteous  is  thrown  a 
wall  like  the  crystal  wall  of  heaven  itself,  within  which 
nothing  shall  enter  to  hurt  or  to  defile.  There  shall  be 
no  sickness  nor  sorrow  of  countenance,  and  there  shall  be 
no  more  death.  There  shall  be  no  more  stormy  passion, 
with  its  troublous  calm  of  overspent  rage,  and  its  long 
wreck  of  ruin  and  havoc,  which  no  time  can  repair.  No 
wars,  nor  rumours  of  wars,  and  bloodshed  shall  never 
again  spot  the  bosom  of  the  ground ;  and  rivalry  shall  no 
longer  trouble  friendship,  nor  jealousy  love  ;  nor  shall  am- 
bition divide  states,  which,  be  they  commonwealths  or 
royal  sovereignties,  will  dwell  in  untroubled  peace.  The 
cares  of  life  shall  no  longer  agitate  the  bosom,  and  the 
reverses  of  life  be  forever  unknown.  Hunger  and  thirst 
shall  no  longer  be  felt,  and  the  heat  of  the  sun  shall  not 
smite  by  day,  nor  the  moon  by  night. 

Yet  shall  the  happy  creatures  have  enough  to  do,  and 
to  enjoy,  though  there  be  no  misery  to  comfort,  nor  evil 
to  stem,  nor  grief,  over  whose  departure  to  rejoice.  Of 
how  rnany  cheap  exquisite  joys,  are  these  five  senses  the 
inlets !  and  who  is  he  that  can  look  upon  the  beautiful 


302  OF  JUDGMENT    XO    CO  ACE.  | 

scenes  of  the  morning,  lying  in  the  freshness  of  the  dew, 
and  the  joyful  light  of  the  risen  sun,  and  not  be  happy  ? 
Cannot  God  create  another  world  many  times  more  fair  ? 
and  cast  over  it  a  mantle  of  light  many  times  more  lovely? 
and  wash  it  with  purer  dew  than  ever  dropped  from  the 
eyelids  of  the  morning?  Can  he  not  shut  up  winter  in 
his  hoary  caverns,  or  send  him  howling  over  another  do- 
main ?  Can  he  not  form  the  crystal  eye  more  full  of  sweet 
sensations,  and  fill  the  soul  with  a  richer  faculty  of  con- 
versing with  nature,  than  the  most  gifted  poet  did  ever 
possess  ?  Think  you  the  creative  function  of  God  is  ex- 
hausted upon  this  dark  and  troublous  ball  of  earth  ?  or 
that  this  body  and  soul  of  human  nature  are  the  master- 
piece of  his  architecture  ?  Who  knows  what  new  en- 
chantment of  melody,  what  new  witchery  of  speech,  what 
poetry  of  conception,  what  variety  of  design,  and  what 
brilliancy  of  execution,  he  may  endow  the  human  facul- 
ties withal —  in  what  new  graces  he  may  clothe  nature, 
with  such  various  enchantment  of  hill  and  dale,  woodland, 
rushing  streams,  and  living  fountains ;  with  bowers  of 
bliss  and  sabbath-scenes  of  peace,  and  a  thousand  forms 
of  disporting  creatures,  so  as  to  make  all  the  world  hath 
beheld,  to  seem  like  the  gross  picture  with  which  you 
catch  infants  ;  and  to  make  the  eastern  tale  of  romances, 
and  the  most  rapt  imagination  of  eastern  poets,  like  the 
ignorant  prattle  and  rude  structures  which  first  delight  the 
nursery  and  afterwards  ashame  our  riper  years. 

Again,  from  our  present  establishment  of  affections, 
what  exquisite  enjoyment  springs,  of  love,  of  friendship, 
and  of  domestic  life.  For  each  one  of  which  God,  amidst 
this  world's  faded  glories,  hath  preserved  many  a  temple  of 
most  exquisite  delight.  Home,  that  word  of  nameless 
charms ;  love,  that  inexhaustible  theme  of  sentiment  and 
poetry ;  all  relationships,  parental,  conjugal,  and  filial,  shall 
arise  to  a  new  strength,  graced  with  innocency,  undistur- 
bed by  apprehension  of  decay,  unruffled  by  jealousy,  and 
imweakened  by  time.     Heart  shall  meet  heart — 

"  F.acli  otlmrs  pillow  to  voposo  divinr." 


OF   JUDGMENT'   TO   COME.  30^i 

The  tongue  shall  be  eloquent  to  disclose  all  its  burning 
emotions,  no  longer  labouring  and  panting  for  utterance. 
And  a  new  organization  of  body  for  joining  and  mixing 
affections  may  be  invented,  more  quiet  homes  for  parta- 
king it  undisturbed,  and  more  sequestered  retreats  for  bar- 
ring out  the  invasion  of  other  affairs.  Oh  !  what  scenes 
of  social  life  I  fancy  to  myself  in  the  settlements  of  the 
blessed,  one  day  of  which  I  would  not  barter  against  the 
greatness  and  glory  of  an  Alexander  or  a  Cesar.  What 
new  friendships — what  new  connubial  ties — what  urgen- 
cy of  well-doing — what  promotion  of  good — what  eleva- 
tion of  the  whole  sphere  in  which  we  dwell !  till  every 
thing  smile  in  "  Eden's  first  bloom,"  and  the  angels  of 
light,  as  they  come  and  go,  tarry  with  innocent  rapture 
over  the  enjoyment  of  every  happy  fair.  Ah  !  they  will 
come,  but  with  no  weak  sinfulness  like  those  three  lately 
sun.g  of  by  no  holy  tongue ;  they  will  come  to  creatures 
sinless  as  themselves,  and  help  forward  the  mirth  and  re- 
joicing of  all  the  people.  And  the  Lord  God  himself  shall 
walk  amongst  us,  as  he  did  of  old  in  the  midst  of  the 
garden.  His  spirit  shall  be  in  us,  and  all  heaven  shall  be 
revealed  upon  us. 

God  only  knows  what  great  powers  he  hath  of  creating 
happiness  and  joy.  For,  this  world  your  sceptic  poets 
make  such  idolatry  of,  'tis  a  waste-howling  wilnerness 
compared  with  what  the  Lord  our  God  shall  furnish  out. 
That  city  of  our  God  and  the  Lamb,  whose  stream  was 
crystal,  whose  wall  was  jasper,  and  her  buildings  molten 
gold,  whose  twelve  gates  were  each  a  silvery  pearl—doth 
not  so  far  outshine  those  dingy,  smoky,  clayey  dwellings 
of  men,  as  shall  that  new  earth  outshine  the  fairest  region 
which  the  sun  hath  ever  beheld  in  his  circuit  since  the 
birth  of  time. 

But  there  is  a  depraved  state  in  man,  which  delights  in 
strife  and  struggle  ;  a  fellness  of  spirit,  which  joys  in  fire 
and  sword  ;  and  a  serpent  mockery,  which  cannot  look 
upon  innocent  peace  without  a  smile  of  scorn,  or  a  raveiv 


304  OF    JUDGMENT    TO    COME. 

ous  lust  to  marr  it.  And  out  of  this  fund  of  bitterness 
come  forth  those  epithets  of  derision  which  they  pour 
upon  the  innocent  images  of  heaven.  They  laugh  at  the 
celebration  of  the  Almighty's  praise  as  a  heartless  service — 
not  understanding  that  which  they  make  themselves  mer- 
ry withal.  The  harp  which  the  righteous  tune  in  heaven, 
is  their  heart  full  of  glad  and  harmonigus  emotions.  The 
song  which  they  sing,  is  the  knowledge  of  things  which 
the  soul  coveteth  after  now,  but  faintly  perceiveth.  The 
troubled  fountain  of  human  understanding  hath  become 
clear  as  crj^stal,  they  know  even  as  they  are  known. 
Wherever  they  look  abroad,  they  perceive  v/isdom  and 
glory — within,  they  feel  order  and  happiness — in  every 
countenance  they  read  benignity  and  love.  God  is  glo- 
rified in  all  his  outward  works,  and  inthroned  in  the  in- 
\vard  parts  of  every  living  thing ;  and  man,  being  ravish- 
ed with  the  constant  picture  of  beauty  and  contentment, 
possessed  with  a  constant  sense  of  felicity,  utters  forth 
his  Maker's  praise,  or  if  he  utters  not,  museth  it  with  ex- 
pressive silence. 

These  light  and  ignorant  wits  laugh  likewise  at  the  pas- 
toral innocency  of  heaven,  at  its  peacefulness  and  quiet, 
and  would  transport  amongst  its  bowers  the  bad  activity 
and  molestation  of  evil  pursuits  which  make  so  large  a 
share  of  their  enjoyments  here  below.  They  want  ambi- 
tion to  stir  up  the  sluggish  soul,  and  pride  to  reward  it. 
They  want  emulation,  and  envy,  and  contention,  to  set  the 
spirit  on  edge,  and  triumphs  and  conquests  to  compose  it 
again,  ^vith  all  the  play  of  earthly  bustle  and  activity.  Vain 
sons  of  Belial !  they  understand  not  the  nature  even  of 
present  happiness,  their  wicked  hearts  misleading  them 
from  the  truth.  These  turbulent  affections  constitute  not 
the  enjoyment  of  the  present  life,  but  its  misery.  Ambi- 
tion is  a  curse  to  him  who  indulges  it,  racking  his  bosom 
and  wrecking  his  peace,  causing  him  to  trample  upon  the 
necks  of  many,  to  forget  sacred  promises,  to  deceive,  to 
flatter,  to  fawn,  the  successful  leading  to  self- wilderness 


OME. 


OF    JUDGMENT    TO    CoME.  305 

and  cruelty,  the  unsuccessful  sinking  into  the  lowest  sink 
of  shame.  Contention,  strife,  and  war,  are  incarnate  de- 
mons, setting  chiefest  friends  asunder,  entering  innocent 
homes,  marring  rural  festivity,  and  drawing  over  the  beau- 
ty of  the  earth  the  waste,  and  havoc,  and  sulphurous 
canopy  of  hell.  Tliere  is  a  yearning  in  the  bosom  of  man 
after  quietness  and  peace  ;  safety  and  security  are  the  two 
guardians  of  his  welfare ;  gratitude  and  affection  die  two 
^  nurses  of  his  happiness.  Truth  and  innocency  are  the 
light  of  his  soul ;  falsehood  and  deception  its  dubious 
twilight.  It  is  a  base  satire  on  human  nature  to  say,  that 
without  strife,  contention,  and  dividing  pride,  she  cannot 
be  happy  or  great ;  and  that  bustle  and  restlessness  are 
the  elements  in  which  she  thrives.  When  are  kingdoms 
happy  and  prosperous  ?  when  they  have  peaceful  times 
and  worthy  governors.  Who  are  the  great  discoverers 
and  sages  of  their  species  ?  those  who  have  consorted 
with  meditation  alone,  and  lived  remote  from  contentious 
scenes.  What  do  your  men  of  business  labour  for  ?  to 
rest  in  old  age  and  be  at  peace.  What  girds  you  with 
resolution  to  go  through  your  daily  toils  ?  the  peaceful 
happy  home  and  family  to  whose  bosom  you  retire  at 
eventide.  What  is  this,  then,  wicked  men  assert,  as  if 
there  could  be  no  activity,  no  manhood,  no  enterprise,  no 
heroism,  without  cruelty  and  guilt ;  no  delights  of  know- 
ledge, of  poetry,  of  philosophy,  of  affection,  without  em- 
ulation and  vanity ;  these  are  the  poisons  in  the  cup,  not  the 
medicines.  Human  society  would  die  forthwith,  were 
there  not  the  healthy  infusion  of  disinterestedness,  justice, 
mercy,  and  love.  There  would  be  no  relief  for  the  unfor- 
tunate, no  consolation  for  the  wretched,  were  there  not 
other  funds  than  self-aggrandisement  and  jealousy  to  draw 
upon  :  and  I  am  well  assured  there  would  be  none  of  that 
unresisting  industry  in  this  our  city,  were  we  not  the  lords 
of  our  ]^)eaceful  hor.ies ;  and  there  would  be  no  such  en- 
terprise in  the  bosom  of  our  youth,  were  there  no  happy 

39 


30G  OF    JUWG.MKNt     iO    COME. 

undisturbed  retirements  to  which,  after  a  season,  they 
might  come  home  and  be  at  rest. 

Therefore,  I  do  appeal  to  the  common  sense  and  natu- 
ral understanding'  of  unsophisticated  men,  which  these  de- 
riding wits  have  made  shipwreck,  if  our  heaven  do  not 
commend  itself  by  the  emblems  with  which  it  hath  been 
shadowed  forth — -if  its  repose  is  not  sweet  to  look  forward 
to  from  this  sorely  agitated  scene — if  the  perfect  honesty 
and  confidence  of  all  its  people  will  not  be  a  constant  feast 
to  us,  cheated  and  disappointed  upon  every  side — if  the 
voice  of  the  heart  does  not  answer  to  its  pictures  of  rural 
beauty  and  felicity — if  the  mind  does  not  rejoice  in  the 
perfection  of  knovi^ledge  and  fullness  of  understanding 
which  shall  be  disclosed  to  its  desires — if  the  whole  soul 
doth  not  long  for  the  paradise  of  joy  and  the  eternity  of 
life  wherein  she  will  there  be  planted. 

But  that  with  all  these  accompaniments  it  will  be  a  scene 
of  activity,  I  have  no  doubt.     Activity  both  of  body  and 
of  mind  ;  that  sensual  and  physical  enjoyments  will  be 
"^  multiplied   manifold ;    that   affectionate  attachments  will 
yield  a  thousand  times  more  enjoyment ;  that  schemes  of 
future  good  will  occupy  our  thoughts,  and  enterprises  of 
higher  attainments  urge  our  being  forward  !  Then  will  be 
the  pleasure  of  the  eye,  but  none  of  the  weariness ;  the 
glow  and  glory  of  life,  but  not  its  pride;  the  thrilling  joys 
of  flesh  and  blood,  but  none  of  their  odious  lusts.    In  the 
(imblems  of  Scripture  there  is  a  city  which  signifies  active 
I'lfe — there  is  a  river  which  signifies  refreshment — a  tree 
of  life,   which  signifies  nourishment ;   variety  of  sponta- 
neous  fruit,    which  signifies  gratification   of  the  sense. 
The  gates  are  not  shut  all  the  day,  which  signifies  liber- 
ty.    There  is  no  night,  which  signifies  no  weariness  nor 
treachery.    There  are  the  most  beautiful  gems,  which  sig- 
nify wealth  and  splendour.     In  short,  the  Almighty  hath 
planted  and  decorated  the  habitation  of  the  just  with  every 
object  that  could  captivate  the  sense,  and  every  enjoyment 
that  can  satisfy  the  mind,  with  all  that  is  beautiful,  and 
noble,  and  good. 


r 


OF  JUDGMEN^r    TO  COME.  W^ 

Thus  coolly  do  I  prosecute  a  subject  which  would  sus- 
tain the  loftiest  flights,  and  call  into  action  the  strongest 
enthusiasm  of  the  mind,  because  I  would  justify  these 
great  truths  of  our  religion  by  an  appeal  to  the  cool  rea- 
son  and  correct  feelings  of  human  nature,  not  by  high- 
wrought  eloquence,  or  picturesque  delineation.  And  I 
would  now  meditate  with  the  same  calmness  and  collect- 
edness  the  dark  side  of  futurity,  praying  you  to  suppress 
your  fears,  and  listen  with  your  reason  and  judgment 
alone,  which  are  the  only  faculties  of  your  minds,  from 
which  these  several  discourses  of  Judgment  have  asked  a 
verdict. 

Though  the  worm  that  dieth  not,  and  the  fire  that  is  not 
quenched,  are  on  the  same  occasion  thrice  solemnly  de- 
nounced upon  the  wicked,  by  the  most  humane  and  gen- 
tle spirit  of  Christ ;  and  every  description  of  Judgment 
by  Daniel,  and  John,  and  Paul,  be  in  the  same  strain ; 
still  keeping  them  for  a  moment  in  our  breast,  we  shall 
inquire  into  the  condition  in  which  a  congregation  of  evil 
natures  must  necessarily  find  themselves,  when  all  hope 
and  possibility  of  amendment  are  removed.  It  is  most 
manifest  to  any  one  coolly  considering  in  his  own  bosom, 
that  if  he  were  to  give  a  license  to  the  evil  that  is  within 
him,  to  the  suggestions  of  malice,  and  lust,  and  passion, 
he  would  become  hateful  to  himself  and  horrible  to  all 
around.  If  the  fear  of  God  were  cast  away,  and  the  fear 
of  man  ;  if  the  rewards  that  attend  honesty,  and  chastity, 
and  peace,  were  no  longer  known  ;  if  one,  in  short,  had 
nothing  to  lose  in  life,  no  death,  and  no  retribution  after 
death  staring  him  in  the  face,  the  lengths  to  which  he 
woii^ld  proceed  are  shocking  to  reflect  upon. 

Now  this  is  precisely  the  state  of  things  in  the  nether 
world.  There  is  no  hope,  there  is  no  end,  there  are  no 
good  beings  to  hold  the  balance  against  evil,  and  there  is 
no  restraining  providence  of  God.  Were  there  nothing 
more,  I  hold  this  to  be  enough  to  constitute  the  hottest, 
crudest  hell.     I  ask  no  elemental  fire,  no  furnace  of  living 


:j<kS  OF    JUlJHMliM    TO    COME. 

flames,  no  tormenting  demons,  nothing  but  a  congrega- 
tion of  the  wicked,  in  the  wicked  state  in  which  they  died 
and  appeared  at  the  tribunal,  driven  together  into  one  set- 
tlement, to  make  the  best  or  the  vvorst  of  it  they  can.  Let 
evey  man  arise  in  his  proper  likeness,  clothed  in  his  pro- 
per nature,  which  he  did  not  choose  to  put  off,  but  to  die 
with ;  let  beauty  arise  with  the  same  pure  tints  which 
death  did  nip,  and  wit  with  all  its  flashes  and  knowledge, 
Avith  all  its  powers  and  policy,  with  all  its  address  ;  let  the 
generations  of  the  unrighteous  gather  together ; — and  be- 
cause of  their  possessing  none  of  the  qualities  which  God 
approves  in  his  volume,  nor  caring  to  possess  them,  let 
them  be  shipped  across  the  impassable  gulf  to  some  pla- 
net  of  their  own,  to  carry  on  their  several  intrigues  and 
indulgcncies  for  ever ; — then  here  were  a  hell,  which  nei- 
ther fire  nor  brimstone,  nor  gnawing  worm,  are  able  to 
represent.  jjFor,  observe,  it  is  such  only  in  whom  godli- 
ness could  take  no  root  that  were  transported  thither,  in 
whom  selfishness  carried  it  over  benevolence,  lust  over 
8elf-controul,  interest  over  duty,  the  devil  over  God  ;  and 
that  in  a  world  where  hope  and  encouragement  were  all 
thrown  into  the  good  scale.  Now,  if  the  evil  principle 
predominated  here,  where  it  was  discountenanced  by  the 
institutions  of  God,  and  many  institutions  of  men,  and 
most  of  all  by  the  shipwreck  of  present  and  eternal  good 
which  it  brought  on — much  more  there,  where  no  checks 
exist,  nor  tendency  in  things  to  right  themselves.  It  must 
be  that  seeing  the  good  would  not  flourish  here,  where 
the  whole  atmosphere  and  influences  of  heaven  wooed  it, 
die  it  must  there,  where  not  one  genial  ray  can  reach  it. 
Angels  and  ministers  of  grace  come  not  there  ;  salvation 
of  Christ  comes  not ;  hope  comes  not ;  and  the  determi- 
nation of  death  comes  not ;  there  are  no  just  men  to  par- 
ry off"  mischief,  or  to  overawe  it.  Every  one  is  condemned 
for  the  predominancy  of  evil  in  one  shape  or  other.  How 
can  it  otherwise  be,  then,  but  that  the  good  principle  will 
die  and  be  forgotten,  the  evil  principle  rise  in  strength,  and 
riot  in  the  activity  of  tlie  unhappy  people. 


qv  judgment  to  come,  :j09 

'  Here,  then,  I  say,  is  hell  enough  out  of  the  natural 
workings  of  such  a  population,  without  one  interference 
of  Almighty  God.  With  what  full  swing  power  will 
rage  and  havoc  !  with  what  fell  swoop  the  arm  of  revenge 
will  bring  its  bloody  stroke !  Hosts  encountering  hosts 
in  dubious  battle,  wounds,  and  bloodshed,  and  agony,  and 
no  relief  of  death !  Knowledge  will  invent  systems  of  sla- 
very and  arts  of  cruelty  ;  and  inventions  for  accomplish- 
ing the  ends  of  wickedness,  beyond  aught  recorded  of  in 
history,  will  come  forth  from  thoughtful  and  malicious 
brains.  All  the  cruel  acts  of  man  will  be  played  off  re- 
morseless ;  inquisitionary  dungeons  will  arise  anew,  and 
racks  and  torments  for  the  body  of  men  will  ply  their  an- 
cient works.  The  ferocity  of  Canibs,  and  the  dark  cru- 
elty of  Malays,  and  the  torturing  of  American  savages, 
and  Sodom's  lustfulness,  and  Carthagenian  fraud,  and 
Rome's  tyrant  grasp,  will  all  revive.  And  beauty  will  be 
there  to  light  the  cruel  fires  of  jealousy,  and  arm  nation 
against  nati  ju  as  heretofore.  And  poetry  will  be  there 
to  compose  the  war-song.  And  ambition  to  league  re- 
volts ;  and  civil  warfare,  with  every  form  of  mischief  this 
earth  hath  groaned  beneath,  all  embittered  and  exaspera-  "7 : 
ted  manifold.  _J  i 

Now,  tell  me,  brethren,  could  you  endure  such  anar- 
chy and  confusion  for  a  life  long — could  you  endure  it 
for  ever  ?  this  carnival  of  every  lust,  and  revelry  of  every 
passion.  Yet  what  is  there,  who  is  there,  to  put  to  it  a 
check  ?  There  is  no  principle  of  correction.  Do  you  say 
regard  for  their  own  happiness — What  happiness?  I  ask; 
they  have  murdered  happiness,  and  it  comes  not.  If  you 
return  from  the  hot  and  hellish  mixture  to  meditate  apart, 
what  have  you  to  think  of  but  of  happiness  for  ever  lost, 
of  peace  departed,  of  heaven  forfeited,  of  misery  present, 
of  boundless  eternity  and  hopeless  fate,  and  a  thousand 
remorseful,  wasteful  thoughts.  There  is  no  peace — no 
peace  ;  and  there  is  no  refuge  from  oblivion.  What  then, 
but.  Up  and  to  it  again  in  the  fearful  affray  ?  It  is  most 
miserable,  most  pitiful  to  think  upon. 


310  OF   JUDGMENT   TO   COM£. 

Hitherto  I  have  supposed  things  no  otherwise  condi- 
tioned than  they  are  here  on  earth.  But  what,  if  the 
ground  should  be  doubly  accursed  for  their  sakes?  What, 
if  the  body  should  be  liable  to  tenfold  racking  pains ; 
what,  if  the  eye  should  look  only  upon  unsightly  things, 
and  the  ear  should  lose  its  faculty  of  tasting  melody — or, 
perceiving  it,  should  be  invaded  with  restless,  dunning 
noises ;  what,  if  the  sun  should  smite  with  tropic  fires, 
and  suffocating  winds  whirl  the  miserable  natives  to  and 
fro  :  what,  if  the  realities  of  all  that  is  threatened  should 
come  to  pass,  and  the  mighty  devils  become  our  masters, 
and  we  their  thralls,  to  ba  used  and  misused  as  their  beasts 
of  labour  ;  what,  if  God  should  put  forth  his  power,  and 
give  the  wicked  who  set  him  at  naught,  their  habitation 
upon  some  burning  star  or  fiery  comet,  to  live  like  the 
salamander  in  everlasting  fire  ? — What,  if  all  that  Dante 
and  Milton  and  Tasso  have  imagined  in  their  several 
hells — the  physical  torments  of  the  one,  the  mental  an- 
guish of  the  other,  the  deformed,  filthy,  obscene  forms  of 
the  third — should  concur ;  and  the  imagined  picture  of 
Belial  be  realized!  That  the  wicked 

Caught  in  a  fiery  tempest  shall  be  hurled 

Each  on  his  rock  transtixed,  the  sport  and  prey 

Of  racking  whirlwinds  ;  or  for  ever  sunk 

Under  yon  boiUng  ocean,  wrapt  in  chains,  i    / 

There  to  converse  with  everlasting  groans, 

Unrespited,  unpitied,  unreprieved, 

Ages  of  hopeless  end. 

But  of  these  things  I  make  no  handle  ;  wishing  to  ad- 
dress myself  to  imagination  no  further  than  is  necessary 
to  embody  the  thing  for  the  consideration  of  reason. 

Now  when  reason  taketh  this  picture  under  her  delibe- 
ration, 1  know  not  what  confusion  she  feels,  but  surely 
she  is  distressed.  She  thinks  it  pitiful  that  a  brief,  tran- 
sient space  of  time,  like  life,  should  decide  and  determine 
these  terril)le  conclnsions  of  cternitv.     She   could  wish 


Ot   JUDGMtlNT    TO    COALE.  311 

a  taste  of  it,  and  then  a  chance  of  escaping  from  it.  And 
oh !  it  would  please  her  well  could  she  indulge  the  fond 
hope  of  seeing  all  yet  recovered  and  restored  to  happy- 
seats.  Hell  cheated,  the  devil  himself  converted,  and  the 
universal  world  bound  in  chains  of  love  and  blessedness. 
It  seemeth  more  than  terrible  to  think  of  wretches  swim- 
ming and  sweltering  for  ever  in  the  deep  abyss,  preyed 
upon  by  outward  mischiefs  and  distracted  by  inward  griefs, 
tortured,  tormented,  maddened  for  evermore.  There  is  a 
seeming  cruelty  in  this  quietus  of  torment,  in  this  ocein 
of  sorrow  and  suffering,  which  shocks  the  faculties  of  rea- 
son and  distresses  the  powers  of  belief. 

The  edge  of  this  painful  conception  we  consider  to  be 
not  a  little  removed  by  that  activity  which  we  have  given 
to  the  commonwealth  of  miserable  creatures.     They  are 
tormented,  as  wicked  men  are  at  present  tormented,  with 
certain  aggravation  of  their  case,  brought  on  chiefly  by 
the  separation  of  the  worthy.     The  same  elements  which 
work  their  wofulness  here,  work  their  wofulness  there,  but 
with  more  success,  from  not  being  withstood  inwardly  by 
the  better  law  of  the  mind,  now  for  ever  silent ;  outwardly 
by  the  active  agents  of  goodness,  now  for  ever  translated 
from  the  sphere.     Now,  as  we  think  not  of  blaming  God 
for  the  misery  and  wretchedness  in  which  the  savage  tribes 
exist  in  the  Indian  seas,  nor  for  the  degradations  under 
which  the  Hindoos  have  groaned  for  rolling  ages,  but  at- 
tribute it  to  the  active  agency  of  the  evil  parts  of  nature, 
and  the  passive  suppression  of  the  good  parts  of  nature ; 
and  least  of  all  do  the  degraded  people  themselves  think 
of  blaming  him  ;  no  more  do  I  think  that  they  in  heaven 
will  blame,  or  they  in  hell  lament,  for  the  suiferings  that 
arc  endured.     They  will  go  on  actively  occupied  with 
their  fell  pursuits ;  they  will  sweat  on  in  their  foul  de- 
baucheries, and  wallow  on  in  their  sinks  of  wickedness, 
and  they  may  have  a  glory  in  it.     I  say  not  but  the  peo- 
ple may  make  them  merry  Avith  their  ignominious  case, 
and  constitute  honourable  offices  of  crime,  and  institute 


:il2  OF  juuGMENi'  TO  com:. 

royal  rewards  of  wickedness ;  and,  by  their  ambitions, 
heat  the  natural  furnace  of  hell  seven  times  hotter  than 
God  did  make  it.  And  while  they  hasten  their  red  revel- 
ry, and  gallop  through  the  whole  circuit  of  crime,  and 
drink  the  bitterness  of  every  passion — I  see  not  but  the 
people  may  think  it  glorious,  a^id  conceive  that  all  are  pal- 
try to  them,  and  that  they  are  the  great  and  mighty  ones 
of  creation.  For  what  verily  is  all  this  self-adulation  and 
dreaming  of  vanity,  but  another  torturing  demon  which 
exalts  itself  over  the  glorious  parts  of  human  nature,  and 
turns  them  into  degradation  ;  extracting  even  from  good 
qualities  the  most  sorrowful  sensations.  Had  Satan  not 
been  vain-glorious,  he  might  still  have  stood  ;  his  vain- 
glory brought  him  to  hell,  and  of  hell  was  the  most  sting- 
ing torment,  aa  our  Poet  hath  well  portrayed  in  the  seve- 
ral speeches  which  he  hath  put  into  his  mouth. 

So  that  I  think  we  very  much  take  the  thing  for  grant- 
ed, when  we  fancy  the  wicked  creatures  pinched  and 
scorched  alive  by  active  ministers  of  God.  Their  torture 
is  the  absence  of  the  ministry  of  God.  God  cemes  not 
to  their  quarters,  and  therefore  their  quarters  are  so  hot ; 
for,  where  God  is,  there  is  peace  and  love, — and  where  he 
is  not,  there  is  confusion  and  every  evil  work.  Alas ! 
there  come  no  warning  prophet  nor  ministering  priest ;  no 
reformer  nor  Saviour,  to  their  world.  It  floats  far  remote 
from  the  habitations  ofholini^ss,  and  no  emanations  of  the 
divine  Spirit  shall  visit  it  any  more.  They  range  the 
wastes  and  wildernesses  of  sin,  and  build  the  fabrics  of 
iniquity,  and  work  \\\€  works  of  darkness,  and  travel  in 
the  ways  of  cruelty  and  wickedness.  The  murderous 
devil  is  their  master,  his  emanations  inspire  them,  his 
powers  of  darkness  rule  them.  They  aye  toil  like  Vul- 
can and  his  slaves,  manufacturing  thunderbolts  for  this 
their  cruel  Jove,  to  overwhelm  themselves  withal :  and,  as 
jEtna,  the  fabled  residence  of  these  workers  in  fire,  con- 
ceives in  her  bowels  that  flame  and  smoke  which  she  after- 
ATOrds  vomits  to  scorch  the  vegetation   up,   -which  else 


OF  j-uoGMENT  TO  coMC*  •;31;5 

would  beautify  her  woody  and  verdant  sides — so  these 
wretched  men  will  aye  conceive  within  their  soul  mali- 
cious, fiendish  imaginations  and  purposes,  which  being 
brought  forth  will  destroy  all  the  good  which  else  might 
flourish  in  their  clime.  Who  knows  but  there  may  be 
evidences,  even  there,  of  a  good  God — incitements  to  me- 
ditation upon  all  the  better  alternatives  of  being, — which, 
by  reason  of  abounding  wickedness,  are  frustrated,  and 
the  people  tantalized  with  the  sight  and  thought  of  good, 
which  their  own  crazed  and  disjointed  frames  did  aye  hin- 
der them  from  realizing. 

These  may  be  imaginations  only,  and  certainly  they 
are  unequal  to  the  subject.  But  when  I  see  tlie  wretcli- 
edness  created  within  the  breast  of  man  by  the  simple  ex- 
cess or  overstrained  action  of  any  power,  however  good  ; 
how  benevolence  being  in  excess  will  drive  man  into 
Quixotic  madness,  and  make  him  a  world's  sport ;  how 
malice  will  drive  him  into  misanthropic  madness,  and 
much  learning  will  make  him  mad  ;  how  sensibility  will 
make  him  a  melancholic,  helpless  creature ;  and  disap- 
pointed love  make  him  wander  under  the  pale  moon,  till 
he  catches  her  lunatic  influences  ;  how  the  '  amor  scelera- 
tus  habendi,'  or  'hell-fire  greed,'  (if  I  may  be  permitted  a 
Scottish  version)  will  waste  a  man  like  a  shadow,  and  eat 
the  flesh  off"  his  bones  though  he  have  a  royal  dowry  in  his 
coffer — Oh!  when  I  think  how  near  every  man  verges 
upon  the  confines  of  madness  and  misery,  and  how  the 
least  shift  in  the  fabric  of  our  minds  would  send  heavenly 
reason  into  howling  madness — I  see,  I  fancy,  a  tliousand 
powers  resident  in  God,  by  the  smallest  expense  of  means, 
to  make  a  hell  such  as  no  earthly  science  or  earthly  lan- 
guage is  able  to  represent.  Bring  me  all  the  classes  of 
men  upon  the  earth,  and  let  me  have  the  sorting  and  the 
placing  of  them  upon  this  earth,  and  I  shall  make  hells 
for  each  one  of  them  without  further  ado.  I  would  send 
the  poets  to  bear  burdens,  and  the  porters  to  indite  tuneful 
songs.     The  musicians  I  \vould  appoint  over  the  kennels-, 

40 


314  OF    JUDGMENT    TO    COME. 

and  the  roving  libertines  I  would  station  over  the  watch 
and  ward  of  streets.  I  would  banish  the  sentimentalists 
to  the  fens,  and  send  the  rustic  labourers  to  seek  their 
food  among  the  mountains ;  each  wily  politician  I  would 
transplant  into  a  colony  of  honest  men,  and  your  stupid 
clown  I  would  set  at  the  helm  of  state.  But,  lest  it  may 
be  thought  I  sport  with  a  subject  which  I  strive  to  make 
plain,  I  shall  stop  short  and  give  no  further  proof  of  this 
wicked  ingenuity  ;  for,  sure  I  am  I  could  set  society 
into  such  a  hot  warfare  and  confusion,  as  should  in  one 
day  make  half  the  world  slay  themselves,  or  slay  each 
other,  and  the  other  half  run  up  and  down  in  wild  dis- 
traction. 

But  should  these  explanations  not  satisfy  the  hesitating 
Tnind,  I  have  no  other  resource  than  to  refer  him  to  the 
very  words  of  Scripture,  for  information  upon  both  the 
nature  and  duration  of  these  hellish  sufferings.  In  all  the 
passages  where  Christ  speaks  of  the  two  states  of  retribu- 
tion, it  is  always  with  the  strongest  possible  assurance  of 
their  eternity.  His  words  are  '  everlasting  punishment, 
everlasting  fire  prepared  for  the  devil  and  his  angels  ;' 
*  into  hell,  into  the  fire  that  never  shall  be  quenched,  where 
their  worm  dieth  noi,  and  their  fire  is  not  quenched.' 
This  last  expression,  the  most  direful  of  all,  he  repeats 
three  times  in  the  compass  of  one  short  discourse.  The 
opposite  condition  of  the  righteous  is  described  in  terms 
equally  expressive  of  eternal  endurance.  I  do  not  re- 
member, and  have  not  been  able  to  discover  any  one  pas- 
sage of  scripture  where  it  is  written  that  the  conditions  of 
good  and  ill  which  follow  judgment  will  have  an  end.  On 
the  contrary,  wherever  in  the  writings  of  the  apostles  they 
are  alluded  to,  they  are  spoken  of  as  irreversible  and  ir- 
remediable. Nevertheless,  there  are  passages  having  an 
indirect  reference  to  this  subject,  which  have  been  thought 
to  speak  a  different  language,  and,  seizing  hold  of  them, 
some  Christians,  with  Origen  at  their  head,  have  given  to 
these  words  Eternity  and   Everlasting,  a  limited  sense. 


(\F    JUJ)GMTiNT    TO  GOMJi^  J]15 

The  passages  I  refer  to  are  in  Paul's  writings,  where  he 
speaks  of  the  universality  "of  the  free  gift  through  Jesus 
Christ,  unto  justification  of  life  ;"  and  "  As  in  Adam  all 
die,  so  in  Christ  shall  all  be  made  alive."  This  latter  pas- 
sage receives  its  explanation  from  that  which  immediately 
follows:  '  Every  man  in  his  own  order,  Christ  the  first 
fruits,  afterward  thev  that  are  Christ's  at  his  coming;.' 
No  place  in  the  "  all  who  shall  be  made  alive  in  Christ" 
being  found  for  those  who  are  not  his.  And  in  very  truth 
all  are  made  alive  in  Christ.  For  without  his  subjugation 
of  death  and  the  grave,  we  are  given  to  understand  that 
all  men  would  have  continued  subject  to  their  dominion. 
So  that  he  is  the  Prince  of  life  to  all,  though  to  some  a  life 
of  happiness,  to  others  a  life  of  sorrow.  The  former  pas- 
sage cannot  be  mistaken  by  any  person  who  will  read  the 
fifth  chapter  of  the  Romans,  in  which  it  is  found,  where 
those  who  shall  reign  in  life  by  Jesus  Christ  are  only  such 
as  receive  abundance  of  grace,  and  of  the  gift  of  righte- 
ousness. The  true  interpretation  of  these  and  other  pas- 
sages where  Christ  is  said  to  have  died  for  all,  is  this, 
That  he  hath  offered  the  gift  of  eternal  life  as  a  free  dona- 
tion to  the  world,  without  any  preference  or  Jiinderance 
of  any  one.  But  there  would  be  no  use  or  value  in  the 
donation,  if  it  were  not  to  deliver  us  from  some  state  to 
which  we  lay  exposed.  If  eternal  life  would  have  come 
of  course  to  all,  then  it  would  have  been  vain-glorious  in 
Christ  to  have  taken  the  merit  of  bringing  it  within  our 
reach.  But  in  bringing  it  within  the  reach  of  all,  he  may 
be  said  as  truly  to  have  died  for  all,  and  given  life  to  all ; 
as  a  king  who  gives  a  onstitution  to  all  his  subjects,  may 
be  said  to  give  liberty  to  them  all ;  though  it  be  well 
known  that  free  constitution  contains  within  its  bosom, 
bonds  and  imprisonment  and  death  to  those  who  do 
crimes  deserving  of  such  condemnation.  So  the  consti- 
tution of  Christ  is  a  constitution  of  everlasting  life  and 
glory  to  all  who  know  it,  although  it  contain  within  its 
breast,  death  and  damnation  to  those  who  commit  crimes 
deserving  of  such  a  fate. 


1i\6  OF    JUDGMENT    TO    COME.       - 

It  will  not  bear  a  question,  that  so  far  as  revelation  is  to 
be  believed,  it  bears  that  the  conditions  of  the  righteous 
and  wicked  are  irreversible.  The  whole  structure  of  re- 
velation bears  it  engraven  upon  every  part  of  it.  If  there 
had  been  a  time  at  which  hell  was  to  have  been  unpeopled, 
that  were  so  important  an  sera  as  to  have  merited  the  am- 
plest details  ;  and  yet  a  hint  of  it  is  not  given.  If  the 
punishment  of  hell  were  meant  for  the  reformation  of  the 
reprobate  people,  then  certainly  they  would  not  have  been 
committed  to  the  devil  and  his  angels,  who  are  but  indif- 
ferent reformers  ;  and  some  insight  would  have  been  giv- 
en us  into  the  means  and  nature  of  the  reformation,  in- 
stead of  assurances  that  the  smoke  of  their  torment  as- 
ccndeth  up  for  ever  and  ever.  I  understand  how  this 
world  is  a  state  of  probation,  because  we  constantly  stand 
exposed  to  good  and  evil,  with  notices  from  God  of  both, 
with  power  from  him  to  perform  the  one  and  inclinations 
of  nature  to  perform  the  other.  But  it  were  not  a  state  of 
probation,  if  there  were  a  second  state  of  probation  to  fol- 
low after.  For  probation  doth  not  lead  to  probation,  but 
to  issues.  It  is  very  extraordinary  that  heaven  is  present- 
ed always  upon  the  condition  of  our  abiding  steadfast  and 
immoveable,  if,  whether  we  abide  so  or  not,  this  heaven 
will  come  to  each  one  of  us.  There  must  be  another  gos- 
pel preached  in  that  state  of  purgatory,  other  opportuni- 
ties of  good  afforded  by  these  angels  of  the  devil,  to  whose 
company  they  are  consigned,  before  the  purification  can 
take  place  upon  which  they  feign  that  they  shall  pass  into 
heaven.  But  it  is  not  needful  to  enumerate  the  principles 
of  the  gospel  to  which  this  tenet  doth  offence,  seeing  we 
should  have  to  enumerate  them  every  one.  It  will  be  bet- 
ter to  discover  the  error  in  which  the  notion  originates, 
and  endeavour  to  correct  it,  which  we  will  do  after  one 
single  remark  upon  the  principle  of  interpreting  scripture 
by  which  the  advocates  of  this  doctrine  beguile  so  many 
followers. 

They  endeavour  to  find  out  parts  of  scripture  in  which 


OF   JUDGMENT    TO    C05Ui,  .317 

the  word  Eternal  or  Everlasting,  is  used  of  a  limited  du- 
ration, of  w/jich  there  are  many  instances.  But  it  still  re- 
mains for  them  to  prove  that  it  is  so  used  in  the  place  in 
question  ;  for,  the  proper  meaning  of  the  word  is  to  ex- 
press the  very  opposite  of  limited  time.  In  the  former 
places  it  is  used  out  of  its  ordinary  meaning,  because  there 
are  words  in  connexion  with  it,  or  circumstances  of  the 
thing  it  relates  to,  which  hinder  all  possibility  of  mistake. 
Now,  on  the  contrary,  in  the  passages  in  question,  there 
is  nothing  to  limit,  but  every  thing  to  enlarge  the  sense, 
such  as  reiteration  *  for  e\  er  and  for  ever'  in  '  the  fire  that 
never  shall  be  quenched,  where  the  worm  dieth  not,  and 
the  fire  is  not  quenched;'  while,  in  the  circumstances  con- 
nected with  it,  there  is  every  thing  to  stren  .then  the  same 
impression,  'the  fire  prepared  for  the  devil  and  his  angels;' 
manifestly  implying  that  the  wicked  go  into  the  same  con- 
ditions of  being  with  the  reprobate  angels,  of  whose  resti- 
tution to  their  former  estate  we  have  never  heard.  Then 
the  fate  of  the  wicked  is  expressed  in  the  same  breath  and 
the  same  language  as  that  of  the  righteous,  which  no  one 
dreams  of  being  for  a  limited  time.  But  there  is  some- 
thing still  more  vicious  and  unsound  in  this,  that  they 
should  hang  so  very  important  a  feature  of  divine  govern- 
ment upon  so  slender  a  support.  There  is  a  proportion 
always  observed,  not  only  in  the  revelations  of  God,  but 
in  all  the  systems  of  human  wisdom,  between  the  impor- 
tance of  every  truth,  and  the  importance  with  which  it  is 
enunciated  or  pronounced.  To  hang  a  vast  and  weighty 
conclusion  upon  a  single  word,  or  infer  it  from  an  indirect 
allusion,  is  such  indiscreet  weakness  as  never  to  be  ad- 
mitted in  the  interpretation  of  a  document  of  real  life,  or 
practical  affairs.  Every  writing  must  be  interpreted  ac- 
cording to  its  own  strong  and  leading  drift,  not  by  the  fi- 
nesse of  criticism,  or  by  the  artifices  of  ingenuity.  Now, 
if  the  Universalists  (as  those  are  called  who  argue  for  lim- 
ited punishment)  are  to  be  permitted  to  infer  so  essential 
a  conclusion  from  methods  of  interpretation  so  indirect 


318'  OF   JUDGMENT    TO    COME. 

and  inconclusive  as  those  exposed  above,  then  we  argue 
in  vain  with  the  Catholics  against  purgatory,  image- wor- 
ship, transubstantiation,  the  supremacy  of  Peter's  see,  the 
supplication  and  intercession  of  saints,  and  their  other  he- 
retical opinions,  which  have  each  as  good,  I  think  a  better 
colour  of  truth,  from  certain  passages  of  Scripture,  and 
can  be  borne  up  by  reasonings  equally  good  with  those 
against  which  we  hold  our  present  argument. 

But  in  all  controversies,  the  most  Christian  way  is  to 
aim  at  enlightening  rather  than  confuting  your  opponent; 
and  therefore,  we  now  go  on  to  discover  what  bias  of 
mind  hath  led  these  men  so  to  wrest  the  Scripture  from 
its  proper  sense,  as  to  imagine  the  fate  of  the  wicked  ta 
be  only  for  a  time.  And  we  have  no  hesitation  to  give  it 
to  the  very  best  of  feelings,  a  desire  to  save  the  mercy  and 
benevolence  of  the  Almighty,  which  they  suppose  to  be 
wounded  by  the  opposite  doctrine.  This  they  combine 
with  the  philosophical  tenet,  that  all  punishment  is  and 
ought  to  be  for  the  reformation  of  the  criminal ;  and  think- 
ing that  they  have  both  good  feeling  and  sound  philosophy 
to  rest  upon,  they  have  the  less  remorse,  or  rather  think 
they  do  God  service,  in  endeavouring  to  force  his  word 
into  compliance  with  such  wise  benevolence. 

In  the  theology  of  their  argument  they  take  for  grant- 
ed a  certain  notion  of  the  mercy  and  goodness  of  God, 
with  which  everlasting  punishment  is  inconsistent.  Now, 
the  question  is,  whence  this  notion  is  derived  by  them, 
that  they  should  be  so  confident  of  its  truth,  as  for  its 
sake  to  efface  the  plain  meaning  of  Scripture.  The 
mercy  and  goodness  of  God  need  not  be  lauded  here,  af- 
ter what  hath  been  written  in  the  third  part  of  this  dis- 
course. But  though  exceeding  great,  and  greatly  to  be 
adored,  and  sufficient  for  the  salvation  of  all  the  earth, 
these  attributes  do  consist  with  others  of  a  firmer  texture 
and  a  sterner  mood.  Here  are  we,  the  sons  of  men,  suf- 
fering daily  pain,  misery,  and  death,  although  we  were 
not  instrumental  to  the  fall.     God   looks  upon  our  case, 


OF    JUDGMENT    TO    COME.  319 

sind  doth  not  hinder  it.     He  hath  sent  a  remedy,  but  by 
far  the   greater  portion  of  men  have  never  heard  of  it. 
Contemplate   the    condition  of  whole   continents  of  the 
earth  sweltering  in  sultry  toil,  or  raging  in  fierce  contests 
of  mutual  misery  and  destruction,  oppressed  by  the  wil- 
fulness of  single  men,  at  whose  pleasure  they  are  bought 
and  sold,  imprisoned  and  put  to  death,  without  knowl- 
edge of  better  things  to  come,  or  cheerful  hope  of  any 
redress  of  wrong.     All  for  what  ?  for  the  sin  of  our  first 
great  parents,  over  whom  we  had  no  controul ;  let  them 
contemplate  this,  and  see  what  stern  attributes  dwell  by  -f 
the  side  of  divine  mercy  and  goodness.     I  confess,  when 
I  contemplate  the  administration  of  this  woful  world  since 
the  fall,  so  far  as  it  is  recorded  in  the  annals  of  nations, 
I  feel  a  shrinking  terror  of  the  sternness  of  Him  in  whose 
hands  the  government  rests.     The  world  hath  been  a  very 
furnace  of  hot  and  murderous  passions,  a  seething  vessel 
of  blood,  which  hath  never  rested,  but  smoked  to  hea- 
ven in  vain.     Even  still,  after  the  great  propitiation  and 
atonement  for  the  world's  sins,  it  never  resteth.     Every 
day  men  are  immolated   upon  a  bloody  altar,  and  their 
unshrived  spirits  pass  in  most  desperate  moods  into  eter- 
nity.    Wickedness  rageth,  princes  combine  against  the 
Lord  and  his  Anointed,  they  filch  the  sacred  authority  of 
God,  they  plant  their  scornful  foot  upon  the  neck  of  no- 
ble nations,  and  they  defy  the  tears  and  groans  of  mil- 
lions to  melt  their  stony  hearts.     Oh,  my  God  !  when 
will  this  have  an  end  ?  when  wilt  thou  dash  them  in  pie- 
ces like  the  potsherd,   and   vie  them  in  thy  hot  displea- 
sure ?  This,  wlien  I  look  upon  and  remember  from  what 
small  beginnings  it  arose,  I,  for  one,  cannot  doubt  of  the 
Almighty's  force  of  character  to  carry  any  thing  into  ef- 
fect.    If  God  can  exist  with  such  a  blighted  region  and 
tormented  people  under   his  government,  why  may  he  /_ 
not  also  exist  in  the  knowledge  and  permission  of  hell  ? 
Tragedies  as  deep  as  hell  are  consummating  every  day  un- 
der his  tender  eye,  and  deeds  of  darkness,  foul  as  the 


«i20  OV   JUDGMENT    TO   COMJi. 

pit,  transacted  in  the  highest  places,  with  the  insignia  of 
his  holy  authority.  They  make  his  name  a  sounding 
horn  through  which  to  blow  blasphemy  and  cruelty  over 
the  world.  They  make  his  religion  a  veil  of  midnight, 
to  darken  the  eye  of  reason  and  deaden  the  free-born 
energies  of  man.  Why,  if  his  nature  be  so  soft,  doth 
he  allow  these  most  shocking  sights  for  one  instant  ? 
and,  allowing  them  now,  may  he  not  allow  them  hereaf- 
ter? 

Do  these  amiable  enthusiasts  now  imagine  that  the  di- 
.vine  nature  is  grieved,  and  its  enjoyment  overshadowed, 
by  the  enormities  into  which  this  earth  hath  broken 
loose  ?  No !  The  divine  nature  is  a  strong  texture  of 
being,  which  is  not  troubled  by  any  such  provocations. 
It  is  bound  in  bands  of  eternity  and  unchangeableness. 
It  giveth  law,  and  rejoiceth  in  the  execution  of  law.  It 
giveth  one  law  of  blessedness  to  righteousness,  another 
law  of  misery  to  sin ;  and  it  is  pleased  and  satisfied 
with  both.  For,  each  is  equally  needful  to  the  welfare 
of  the  universe ;  which  standeth  happy,  because  with 
obedience  conieth  all  enjoyment  and  delight,  with 
disobedience  all  misery  and  tribulation  to  its  people. 
They  step  across  the  dividing  line,  and  a  thousand  per- 
plexities from  within,  a  thousand  troubles  from  without, 
invade  their  heretofore  untroubled  being  And  they  are 
shipped  off  by  no  active  infliction  of  God,  but,  as  it 
were,  by  the  necessity  of  their  nature,  to  herd  and  con- 
gregate with  spirits  accursed.  Tins  may  seem,  to  soft 
and  tender  hearted  nature,  a  blemish  in  the  character  of 
God,  and  the  const:  uction  of  his  creatarcs.  But  seem 
how  it  may  to  human  nature,  it  is  no  less  certain,  and 
hath  been  evinced  in  the  bevy  of  angels  who  were  de- 
truded from  their  seats  in  heaven  to  the  bottomless  pit, 
and  too  fatally  evinced  in  all  Adam's  posterity  denounced 
for  one  offence.  I  wonder  that  we  should  speculate,  who 
are  labouring  under  the  fatal  reality  !  The  beings  of 
another  sphere,  who   retain   their  constancy  and  enjoy- 


OF    JUDfiMEM    TO    COMJJ.  li^i 

ment,  may  speculate  about  the  limitations  of  divine  in- 
fliction, and  wonder  to  what  length  God's  hatred  of  sin 
may  carry  him  against  the  soft  intercession  of  his  mercy 
and  goodness,  and  when  these  two  principles  of  his  na- 
ture will  come  into  equilibrium  and  find  a  resting  place. 
But  for  us,  who  taste  and  know,  who  feel  and  suffer,  it 
is  vain  to  urge  such  speculations  against  assurance,  and 
to  raise  up  tranquilizing  delusions  of  God's  nature  against 
positive  revelations  of  his  nature. 

Next  to  meet  their  philosophical  notion,  that  all  pun- 
ishment  is  for  the  reformation  of  the  offender  ;  however 
good  it  may  be  in  human  jurisprudence,  it  certainly  is 
not  the  principle  of  the  divine  procedure,  as  that  is  to  be 
gathered  from  what  we  know ;  in  evidence  of  which,  I 
instance  the  condition  of  the  apostate  angels,  who  since 
their  fall  have  not  been  visited  by  hope  nor  relaxation  of 
woe,  but  are  ever  urged,  and  ever  to  be  urged,  if  Scrip- 
ture is  to  be  believed,  with  excessive  woe.  They  were 
as  good  spirits  as  any  other,  as  well  ingratiated  in  their 
Creator^s  favour  and  advanced  in  his  confidence,  and  had 
as  good  and  rightful  a  hold  of  his  tender  mercy.  But 
there  they  lie  in  chains  of  darkness  dreeing  the  everlast- 
ing penance  of  sin,  which,  when  once  it  enters,  deranges 
the  fine  tissue  of  happy  natures  forever; — even  as  we 
often  see  a  stroke  of  terrible  calamity  derange  for  ever 
the  organization  of  reason  and  intellect,  which  no  solace- 
ment  of  friends,  or  softening  influence  of  time,  shall  af- 
terwards restore.  Sin  is  rightly  conceived  of,  not  by 
comparison  with  crimes  against  human  law,  that  may 
be  wiped  away  by  a  suitable  forfeit,  but  when  it  is  ima- 
gined to  bring  along  with  it  an  irremediable  fall ;  God's 
provinces  would  not  otherwise  be  secure,  but  always  un- 
der calms  and  storms,  like  our  habitation.  Therefore, 
to  insure  the  felicity  of  the  whole,  the  part  is  sacrificed. 
Where  sin  comes,  it  weeds  the  creature  out  from  his 
place,    and  transplants  him    into  sinful  regions,    where 

41 


•322  OF    MJUGMIiiVa     TO    COME. 

he    can    have    his  humour   gratified    at    its   proper  ex- 
pense. 

Man  is  an  exception  certainly  to  this  rule  of  steadfast 
and  immovable  conditions  proceeding  from  sin.  But? 
that  it  is  the  exception  which  confirms  the  rule  is  most 
manifest,  from  the  terrible  power  of  an  Almighty  Being, 
which  w  as  necessary  to  wrench  us  from  the  grasp  of  our 
enemy  back  again  into  hope  ;  from  the  steps  that  had  to 
be  taken  in  the  courts  above,  and  the  exhibition  that  had 
°to  be  made  in  the  world  beneath,  before  recovery  was 
even  possible.  And  see,  with  all  the  sacrifice  and  suffer- 
ing, by  how  slow  degrees  recovery  comes  about,  how 
few  have  partaken  of  it,  and  with  how  much  chance  of 
failure  it  is  surrounded  ;  what  a  struggle,  what  a  trial,  is 
involved  in  the  salvation  of  any  single  man.  Which  all 
serves  to  show  how  hard  it  was  to  win  man  back  from 
under  the  curse  that  is  engraven  on  all  creation  against 
sin ;  and  how,  with  all  the  intervention  of  Jesus  Christ, 
there  has  only,  as  it  were,  dawned  on  us  the  morning- 
streaks  of  a  day,  which  a  thousand  vicissitudes  may 
overcast  and  utterly  deface  ;  it  is  but  a  star  of  hope 
that  hath  peered  through  the  sorrowful  gloom,  unto 
which,  if  we  take  steadfast  heed,  the  day  will  dawn, 
and  the  day-star  arise  upon  our  hearts — but  if  not, 
then  double  darkness  and  tenfold  dismay  will  cover  us 
for  evermore. 

The  true  character  of  Sin,  therefore,  I  hold  both  by 
the  example  of  the  reprobate  angels,  and  the  history  of 
man's  redemption,  is,  that  it  brings  with  it  irremediable 
conclusions.  The  Saviour's  powerful  arm  hath,  as  it 
were,  made  a  little  clear  space  around  us  for  holy  action, 
and  opened  a  bore  in  the  cloudy  heavens  through  which 
the  light  of  restoration  may  come  in  upon  the  hopeless 
earth.  And  this  illuminated  spot  shifts  about  and  about 
upon  the  face  of  the  earth,  and  a  thousand  angels  of  dark- 
ness are  aye  endeavouring  to  scarf  up  the  bright  sign  of 
mercy  in  the  heavens.      Oh !    they  grudge  us  so  much 


Ot    JUDGMENT    Tp    (ti.MK.  1^23 

won  from  their  rightful  dominion  over  a  sinful  place,  and 
it  is  a  fearful  struggle  \vhich  the  power  of  tlic  Spirit  of 
God  hath  to  maintain  against  them.  They  come  on, 
howling  for  their  own  like  wolves  that  have  been  scared 
from  their  prey.  When  the  dawn  visits  another  region, 
they  raise  commotions  to  shut  it  out.  Thrones  they  ral- 
ly under  their  black  banners,  and  principalities  under  their 
ensign  of  darkness ;  false  religion  makes  them  drunk  with 
the  cup  of  her  abominations,  and  they  rush  full  upon  the 
servants  of  the  Lord  like  incarnate  demons  from  the  pit. 
Sin  is  the  lord  of  this  earth,  and  grudgeth  hard  to  give  up 
what  he  hath  won  in  the  fatal  garden. 

To  confirm  all  these  remarks  upon  the  nature  of  Sin,  T 
request  your  attention  again  to  the  history  of  the  fall, 
which  will  show  the  truth  of  what  is  said  above, — that 
sinning  against  God  is  not  like  an  offence  against  human 
laws,  punishable  in  proportion  to  the  degree  of  offence  ; 
but  involves  a  total  loss  of  the  happy  form  of  JDcing,  an 
everlasting  change,  unless  some  speciality  in  the  case 
should  allow  of  a  speciality  in  the  treatment,  and  an  abro- 
gation for  a  while  and  in  part  of  the  fatal  irreversible  sen. 
tence.  For  I  hold  that  our  dispensation  of  mercy  is  but 
a  keeping  off"  for  a  space  of  the  fatal  issues,  and  the  clear- 
ing of  a  little  ground  on  wdiich  we  may  enter  the  lists,  and 
have  a  bout  with  the  enemy  for  our  deliverance.  Who  it 
was  that  procured  us  such  a  chance  for  our  Life  Ave  all 
know ;  why  the  Saviour  took  for  us  such  affection,  and 
encountered  for  us  such  hazard,  we  know  not,  except  it 
were  that  we  were  involved  with  Adam,  without  having  a 
stand  for  ourselves;  but  however  this  may  be,  much  il- 
lustration of  the  question  in  hand  \vill  I)e  deri\'cd  from 
looking  back  at  the  liistory  of  the  fall. 

When  we  look  upon  this  earth  as  now  we  see  it,  drench- 
ed with  the  gore  of  its  children,  and  overcast  with  the 
clouds  of  darkness,  it  is  hardly  possible  to  imagine  what 
it  was  at  its  birth — But  we  know  from  Scripture  that 
God  pronounced  every  part  of  it  -sery  good.     It  was  an- 


:Jj>4  op   .lUDGMKNT    ro  C\)MK. 

other  variety  of  the  constitution  of  heaven,  of  other  ele- 
ments composed,  and  by  other  laws  ordained,  but  in  no- 
thing untoward  or  unhappy.  It  came  forth  of  God's 
most  blessed  word,  and  touched  with  the  cordial  of  happy 
life,  every  sense  of  every  sensitive  thing.  When  finish- 
ed, it  stood  a  goodly  expression  of  its  Maker's  good  will. 
Sorrow  was  not  indigenous  to  our  planet,  nor  did  this 
eclipse  of  the  Divinity  frown  upon  her  birth ;  her  birth- 
star  was  the  light  of  her  Maker's  countenance  ;  her  birth- 
song  was  the  music  of  the  starred  spheres ;  her  birth-right 
was  a  womb  teeming  with  wholesome  fruits,  and  the  or- 
naments of  her  birth  was  a  face  clothed  with  beauty,  and 
blushing  ^vith  virtue,  happiness,  and  peace.  Into  this 
stately  palace,  created  and  furnished  for  his  reception,  man 
was  introduced  to  rule  over  it  and  enjoy  it.  Every  crea- 
ture was  brought  to  him  in  sign  of  homage,  that  he  might 
bestow  upon  it  a  name  by  which  it  should  know  to  hear 
and  obey  his  voice.  The  whole  platform  of  his  being 
was  erected  for  happiness  ever  to  endure.  While  there 
was  no  sin,  there  was  no  sorrow  of  any  kind ;  he  enjoyed 
tvith  God  a  close  communion,  and  the  angels  of  God 
ministered  to  his  enjoyment — his  whole  soul  was  pure 
and  untroubled.  But,  as  it  is  not  possible  for  any  crea- 
ture formed  by  the  hand  of  God,  to  exist  without  a  law, 
and  an  obligation  to  his  Maker,  the  first  man  had  also  an 
ordinance  given  to  him.  He  was  placed  in  the  midst  of  a 
garden  teeming  with  every  wholesome  fruit  and  joyful 
fragrance,  of  all  which  it  was  freely  given  him  to  eat ;  one 
only  tree  was  withheld  from  his  taste,  upon  the  refraining 
from  which  his  trial  turned.  What  might  be  the  reason 
for  this  form  of  trial  we  know  not,  and  cannot  stay  to  in- 
fAI  quire.  It  seems  to  our  minds  a  silly  matter  to  deprive 
c  /  him  of  this,  when  bestowing  upon  him  so  much.  But 
this  serves  to  show  that  the  nature  of  a  sinful  act  lies  not 
J  in  the  magnitude  or  enormity  of  the  thing  done  against 
the  word  of  God,  but  in  casting  away  the  fear  of  God, 
and  forgetting:  oitr  obligations  to  him  so  far,  as  even  to 


OF   JITDGMEN  C    TjO  iMUB, 

325 

admit  the  thought  of  acting  for  our  own  interest,  or  any 

interest  adverse  to  him  in  whom  we  live,  and  move,  and 
have  our  being.  The  evil  lies  not  in  the  magnitude,  but 
in  the  nature  of  the  thing ;  in  being  off  our  guard  when 
we  should  be  guarded  round  by  a  whole  host  of  affections 
and  obligations.  The  banishing  of  these  from  our  side  is 
the  front  of  the  offence.  Nay,  more,  Adam,  being  sur- 
rounded so  on  every  side  with  memorials  of  his  Maker's 
goodness,  end  saluted  ever  and  anon  with  the  welcome  of 
his  Maker's  voice,  tasting  and  enjoying  at  every  sense, 
was  the  more  guilty  that  the  thing  was  small  from  which 
he  was  hindered.  The  balance  of  restraint  was  the  less 
against  the  weight  of  his  possession,  the  inducement  to 
disobey  was  the  weaker,  and  the  argument  to  obey  the 
stronger — but  this  by  the  way. 

What  I  request  your  attention  to  more  especially  in 
the  illustration  of  this  argument,  is  the  diversity  of  this 
constitution  of  Paradise  from  any  constitution  of  human 
laws.  There  is  no  code  limiting  liberty  on  every  side ; 
there  is  no  scale  of  crimes  passing  each  other  in  the  deep- 
ness of  their  die,  nor  corresponding  scale  of  punishments 
rising  the  one  above  the  other  in  severity  of  infliction. 
One  simple  action  decides  the  question  of  sinfulness  or 
innocence  ;  and  upon  that  action,  though  to  us  it  seems 
of  slight  offence,  the  whole  condition  of  the  creature 
turns.  There  is  no  proportion  between  crime  and  pun- 
ishment. There  is  a  line  and  limitation,  which  being  once 
crossed,  however  slightly,  brings,  as  it  were  by  magic,  an 
entire  transformation  of  nature,  and  transmutation  of  con- 
dition. 

Now,  having  remarked  the  constitution,  remark  next, 
in  the  event,  the  nature  of  the  judgment,  and  of  the  issues, 
for  it  casts  the  greatest  light  upon  the  whole  subject  of 
this  argument.  He  transgressed ;  instantly  all  former 
things  departed  from  him  like  the  shadow  of  a  dream,  and 
new  things  took  possession  of  him  as  when  that  dream  is 
broken.     Instead  of  his  virgin  purity  came  thoughts  of 


326  OF   JUDGMENT    TO    COME. 

shame,  which  are  the  offspring  of  a  Uistful  heart ;  instead 
of  his  open-faced  honesty,  came  concealment ;  instead  of 
avowal,  came  apology ;  his  love  of  God  changed  into  fear 
and  cunning;  his  love  of  his  wife  changed  into  chiding. 
And  not  only  did  his  own  nature  lose  its  virgin  hues,  and 
take  onthe  tints  of  every  crime  which  hath  been  perpetrated 
by  his  unhappy  children,  but  every  thing  on  which  he  look- 
ed, which  he  touched  or  handled,  fled  from  its  condition, 
and  sunk  along  with  him,  as  if  all  nature  had  shifted  and 
removed  away  from  its  place  and  endowment.  The  earth 
forgot  her  voluntary  fruitfulness,  and  bristled  with  noisome 
prickly  weeds ;  the  plants  forgot  their  wholesomeness, 
the  creature  their  peacefulness ;  mankind  their  blessed- 
ness ;  that  very  instant  the  world  became  the  scene  of 
that  solitary  transgression.  And  it  is  irremediable.  Kind 
transmits  its  kind,  age  succeedeth  age,  but  no  solitary 
creature  can  get  within  the  ancient  conditions  of  its  na- 
ture. It  rolls  on  a  deluge  of  iniquity,  which  no  power 
prevaileth  to  stem.  Cities  need  to  be  consumed  with  fire 
from  heaven ;  nations  to  be  rooted  out ;  and  the  whole 
earth  to  be  washed  with  the  waters  of  vengeance.  But, 
true  to  the  curse,  it  sprouts  and  procreates  new  genera- 
tions, possessed  of  the  same  corrupt  and  degenerated  na- 
ture. This  then  is  the  conclusion  of  the  whole  matter, 
that  sin  against  God  is  not  like  a  human  offence,  to  be 
atoned  for  by  a  certain  measure  of  punishment,  and  so 
wiped  away,  but  that  it  is  a  great  crisis  in  the  existence  of 
every  creature,  whereon  its  destiny  turns  for  ever. 

These  are  subjects  a  good  deal  beyond  our  span,  and 
therefore  the  best  way  is  to  learn  modestly  from  the  reve- 
lation of  God.  This  we  have  endeavoT.ired  to  do  from 
the  only  instances  upon  record,  the  reprobate  angels  and 
fallen  man ;  and  the  conclusion  is,  that  sin  maketh  all  for- 
mer things  to  cease.  The  intrinsical  glory  of  the  creature 
is  dismantled,  the  neighbourhood  of  God  is  changed  into 
cold  exile  and  alienation.  For  we  hear  no  more  of  the 
Lord  God  walkin,^  in  t]jG  midst  of  tli^ir  habitations,  tr> 


hold  converse  with  the  sons  of  men.  He  could  not  live 
with  any  one  who  had  defiled  himself.  The  good  God 
could  not  brook  the  neighbourhood  of  his  goodly  handy 
work,  so  soon  as  it  had  sinned.  From  these  instances, 
the  only  two  upon  record,  I  not  only  deduce  the  veritable 
effect  of  sin  to  imprint  a  lasting  stain,  but  I  might  also 
raise  an  argument  against  the  amiable  enthusiasts  with 
whom  I  have  at  present  to  do  upon  the  question  of  the  ex- 
cessive disproportion  which  they  say  there  is  between 
everlasting  misery  and  a  limited  lifetime  of  sinfulness. 
Although  I  deny  this  method  of  proceeding  by  propor- 
tion to  be  consonant  with  the  facts  of  divine  punction  of 
sin,  yet  for  the  sake  of  their  prejudice  upon  this  head,  I 
will  raise  an  argument  of  the  proportion  of  future  punish- 
ment with  present  sinfulness,  from  this  only  instance  of  pun- 
ishment executed  against  an  evil  work  which  we  have  up- 
on record. 

Let  us  then  go  coolly  to  estimate.  Here  did  one  trans- 
gression '  bring  death  into  this  world  with  all  our  woe  ;^ 
all  sufferings  that  have  been,  that  are,  and  that  are  to  be, 
are  from  the  womb  of  this  big  sentence.  All  diseases, 
sicknesses,  sorrows  and  death,  v.^ith  all  unseen,  unknown 
effects  of  death,  are  the  tribute  which  mankind  have  paid 
for  that  one  commissions.  All  waste  and  revolution  and 
convulsions,  whether  of  the  labouring  elements  or  of  trou- 
bled life,  were  bred  when  Adam  fell,  and  have  continued 
to  propagate  their  kind.  War,  fire  and  pestilence  ;  hun- 
ger, thirst  and  nakedness ;  pain,  horror  and  anguish  ;  the 
woeful  stings  within  the  breast ;  and  the  whips  of  fortune 
which  ever  overlay  the  content  and  peace  of  man,  did  is- 
sue out  of  hell  and  reign  on  earth  when  innocence  forsook 
our  abode.  And  they  continue  to  have  the  dominion  over 
us,  notwithstanding  of  the  great  atonement.  Yea,  though 
the  Son  of  God  stripped  himself  to  our  aid,  and  finish- 
ed a  work  of  redemption,  still  the  enemies  of  the  earth 
make  that  strong  and  terrible  head  which  we  see  in  every 
land,  and  wliich  every  one  feeleth  within  the  bounds  of  his 


328  OH    JLlMJMEN'l'   TO   COM'E. 

own  experience.     Against  all  the  aids  and  graces  of  the 
Spirit  of  God  shed  without  measure,  behold  the  enormous 
accumulation  of  grief  with  which  we  are  weighed  down. 
Reason,  then,  if  one  transgression  was  followed  by  such 
abalienation  of  man  and  man's  habitation,  and  man's  in- 
numerable posterity,  insomuch  that  had  not  a  remedy  cast 
up,  and  a  corrective  been  introduced,  there  is  no  saying 
at  what  stage  of  mercy  we  might  have  stopped,  and  whe- 
ther there  might  have  been  any  need  to  translate  the 
wretched  people  to  any  sorer  habitation  ; — Reason,  I  say, 
if  thus  they  fell  from  friend-like  converse  and  communion 
with  the  highest,  to  such  a  pitch  that  the  earth  needed  to 
be  eased  of  them,  and  washed  clean  for  a  new  experiment; 
if,  by  fault  of  one  transgression  they  fell,  till  out  of  th(ur 
devoted  myriads  there  could  be  found  only  one  family  in 
all,  and  out  of  their  devoted  cities  only  one  family  in  all, 
which  was  not  worthy  of  instant  cutting  off. — What,  what 
must  come  to  pass,  when  each  one  of  us,  covered  with 
more  sins  than  there  are  hairs  upon  his  head,  and  pregnant 
with  as  many  iniquities  as   his   bosom  hath  conceived 
thoughts,  shall  come  up  for  judgment  into  the  presence 
of  that  Holy  God,  who  could  not  brook  the  neighbour- 
hood of  his  goodly  handy  work  when  once,  but  once,  it 
had  contravened  his  Holy  Law  !    Can  you,  with  this  only 
instance  of  execution  against  evil  before  your  eyes,  doubt 
as  improbable,  deny  as  incredible,  or  deride  as  impossible, 
the  issues  of  hell,  which  are  threatened  upon  those  who 
hold  out  against  proffered  mercy,  spurning  the  name  of 
Jesus  from  the  honourable  places  of  their  heart,  defying 
the  power,  and  refusing  the  intercession  of  heaven  ? 

Think  of  the  difference  of  the  two  cases,  and  say  if  the 
difference  of  the  two  issues  be  so  disproportionate  ?  There 
was  in  the  former  nothing  to  be  gained.  In  the  latter, 
heaven  is  to  be  gained,  and  hell  avoided.  There  was 
in  the  former  no  taste  of  sin's  miserable  fruits ;  in  the 
latter,  there  is  one  constant  experience  of  their  bitterness : 
in  the  former  case  tl^e  mind  xtas  deliberative  only  for  a 


OF   JUDGMENT   TO    COME.  ;32<) 

brief  moment,  it  decided  wrong,  and  all  instantaneously 
vanished.  In  the  latter  the  mind  is  deliberative  a  whole 
lifetime,  it  decides  wrong,  vengeance  tarries ;  it  decides 
wrong  again,  still  vengeance  sleeps  :  so  mercifully  are  we 
dealt  with  through  the  whole  period  of  human  life.  Adam 
was  a  perfect  man,  it  is  true ;  but  then  in  his  case  nothing 
but  continued  perfection  would  do.  His  posterity  are 
less  perfect  men  ;  but  less,  far  less  than  perfection  by  the 
grace  of  God  will  do. 

Thus  by  every  method  we  would  apprehend  the  truth 
of  the  revelation  of  changeless  conditions,  which  these 
amiable  enthusiasts  sacrifice  before  a  beautiful  fiction  they 
have  imagined  of  the  goodness  and  mercy  of  God,  as  if 
that  attribute  was  not  compatible  with  the  existence  in  the 
universe  of  sorrowful  and  suffering  creatures.     But  they 
understand  not  what  the}^  dote  upon,  neither  consider  the 
condition  of  all  created  things,  which   are  not  like  the 
eternal  Jehovah,  obnoxious  to  no  change  and  infallible, 
but  have  a  limitation  of  being,  and  exist  within  bounded 
habitations,  which  it  is  always  possible  for  them  to  overpass. 
They  are  kept  in  loyal  fealty  by  the  happiness  and  jov 
that  toucheth  all  their  nature,  and  exciteth  in  it  sweet 
emotion  ;  by  the  sunshine  of  God's  pleasant  countenance 
in  which  they  bask,   they  are  enamoured  of  all  good 
thoughts  and  obedient  offices.     But  upon  the  other  hand, 
*to  make  assurance  doubly  sure,'  they  are  kept  from  dis- 
obedience by  the  knowledge  of  tfte  woe  which  sin  work- 
eth  upon  their  whole  estate,  and  by  the  exhibition  within 
the  limits  of  creation  of  that  woe  and  wickedness  which 
it  hath  actually  wrought.     Take  that  exhibition  away,  let 
sin  cease  to  engender  sorrow,  let  the  outcast  return  back 
to  his  heritage  after  a  season  of  forfeiture,  and  you  do 
at  once  leave  the  stability  of  happy  creatures  unsupport- 
ed  upon  the  one  side,  you  fall  foul  of  the  most  ancient 
constitution  in  creation,  and  take  the  key-stone  from  the 
arch  of  the  happy  universe. 

It  is  easy  and  pleasant  for  us  to  sacrifice  every  thing 

42 


330  Of   JUDGMENT    TO    COME. 

for  the  stake  which  we  have  in  the  issue ;  so  pleasant  and 
easy  would  it  be  for  the  criminal  at  the  bar,  that  inqui- 
sition and  sentence  should  flee  before  the  face  of  mercy ; 
and  it  would  be  very  good  natured  in  the  Judge  to  grant 
the  prayer  of  his  request.  But  what  becomes  of  honest 
and  upright  men  thereby  ?  Where  is  their  safety,  if  thus 
justice  is  to  be  bartered  away  to  womanish  weakness,  or 
to  the  cry  of  entreating  nature  ?  There  would  ascend 
from  every  prison  a  cry  of  lamentation  and  mercy,  and 
the  prison  doors  would  be  opened  to  vomit  forth  upon 
the  works  of  peaceful  men,  a  herd  of  depredators  to  grub 
up  the  fruits  of  their  labours  like  the  locusts  of  the  East, 
and  despoil  their  happiness  like  an  army  of  red-handed 
savages.  Can  God  hang  the  universe  upon  his  nod  with 
less  stability  of  purpose  than  is  needful  for  the  govern- 
ment of  a  petty  state  ?  It  is  impossible.  It  is  fine,  very 
fine,  for  men  to  reason  of  mercy,  and  draw  after  them  a 
train  of  good-natured  thoughtless  people,  and  take  credit 
over  those  who  stand  up  for  the  awful  sovereignty  of  right, 
and  the  terrible  punishment  of  wrong.  But  what  mean 
they  by  such  paltry  cozenage  of  the  people  ?  Do  they 
not  see  how  they  open  the  sluices  of  evil  nature,  and 
give  inlet  to  a  sweeping  deluge  of  iniquity  ?  They  de- 
molish divine  law,  they  render  Christ's  sacrifice  vain, 
they  spoil  him  of  his  power  over  the  heart,  and  give 
every  demon  of  darkness  a  holiday  to  rejoice  and  be  ac- 
tive. They  know  not  the  nature  of  man,  how  with 
hope  in  the  distance  he  can  endure  any  tribulation,  and 
pass  through  it  unmoved.  Who  cares  for  hell,  when 
heaven  is  to  bring  out  the  conclusion  of  it  with  a  shout 
of  gratulation  ?  Who  cares  for  righteousness,  when 
wickedness  will  succeed  in  the  end  as  well  ?  Who  cares 
for  God,  when  in  despite  of  God  we  shall  win  our  own 
again. 

What  may  be  in  the  womb  of  eternity,  I  know  not. 
Whether  there  may  be  a  visit  paid  to  hell's  habitations 
by    another  '  mighty  to   save'  I   know   not.     Whether 


OF   JUDGMENT    TO    COME.  335 

there  may  be  some  other  dispensations  of  mercy  to  the 
abject  creatures  when  this  dispensation  is  fulfilled,  ano- 
ther trial  of  the  forlorn  creatures,  and  another  levy  of 
righteous  men  carried  after  probation  and  sanctification 
to  heaven,  and  so,  dispensation  after  dispensation,  the 
numbers  of  the  damned  thinned  and  thinned  until  at 
length  they  shall  be  all  recovered — these  things  there  is 
not  one  shadow  of  revelation  to  induce  the  hope  of,  and 
therefore  I  declare  it  to  be  the  most  daring  invasion  upon 
the  prerogative  of  God,  the  most  monstrous  abuse  of 
his  gracious  revelation,  and  the  most  dangerous  unloos- 
ing of  its  power  over  men,  to  set  forth  as  certain,  as 
probable,  or  even  as  possible,  such  doctrines  as  are  wont 
to  be  set  forth  amongst  us. 

It  seems  a  cruel-hearted   thing  thus  to   argue  against 
an  opinion  which  hath   in  it  such  a  show  of  tender  mer- 
cy, and  consign  to  eternal  abodes  of  darkness  and  dismay 
the  souls  and  bodies  of  my  fellow  men ;  but  I  am  con- 
vinced that  it  is  the  greatest   mercy,  upon  the  whole, 
thus  to  state  the  plain  unvarnished  truth.     For  such  are 
the  pleasures  of  sin  for  a  season,  that  while  we  can  look  hell 
in  the  face,  we  will  continue  to  follow  after  them,  and  so 
defeat  all  the  good  ends  of  present  enjoyment  and  future 
blessedness  which  God  aimeth   by   revelation    to  bring 
about.     Now,  this  opinion  doth  just  make  hell  such  a 
thing  as  human  nature  can  tolerate,  and  so  panders  to 
every  evil  tendency  of  our  nature  which  this  awful  issue 
was  intended  to  refrain.     A   vague   indefinitude   settles 
down  upon  the  mind,  little  better  than  positive  disbelief. 
It  is  content  to  run  the  risk,  not  perceiving  its  magnitude; 
it  exaggerates  the  mercy  of  God  in  the  proportion  of  its 
own  need  of  mercy  ;  it  seems  to  do  him  the  more  honour 
the  more  it  magnifies  this  lovely  attribute  ;  it  shudders 
at  every  one  as  a  monster  who  can  imagine  God  to  be 
of  a  sterner,    firmer  mood ;  and  by  dwelling  upon  this 
topic  constantly,   sin  drops  its  heinousness,  the  law  loses 
its  strength,  the  future  is  disburdened  of  its  fear,  and  life 


332  OK   JUDGMFNT    TO    COME. 

goes  on  just  the  same  as  if  God  had  overlaid  it  with  no 
rule,  and  required  of  us  no  account.  The  whole  consti- 
tution is  defeated,  and  all  the  ends  of  divine  government 
arc  made  null  and  void.  Now,  what  good,  what  beau- 
ty, what  mercy  is  there,  in  thus  defeating  all  God's  in- 
tentions for  the  renovation  of  mankind,  and  bringing 
us  back  into  the  same  pass  from  which  he  hath  sent  his 
Son  to  recover  us. 

I  allow  that  if  God  had  actually  consigned  some  por- 
tion of  men  to  these  awful  abodes,  brought  them  into  be- 
ing, bred  them  up  in  wicked  training,  that  he  might  ship 
them  off  like  Africans  to  work  his  pleasure  in  the  infernal 
pit,  I  should  have  stood  amazed  and  horror-struck,  no 
less  than  they,  and  cried.  Let  such  a  tenet  be  hunted 
from  the  face  of  the  earth,  back  again  into  the  detestable 
brain  which  bred  it.  But,  seeing  all  men  intreatcd  to  shun 
■J_  this  direful  abyss,  and  Jesus  sent  from  heaven  to  redeem 
all  from  its  curse,  and  open  up,  to  all,  the  gate  which 
Icadeth  unto  honour  and  life,  I  marvel  greatly  how  any 
man  can  be  so  thoughtless  as  to  defeat  the  progress  of 
this  salvation  by  undervaluing  the  misery  from  which  it 
is  to  save  us.  It  is  to  unpeople  heaven  and  to  people 
hell,  to  forge  such  notions.  For  it  musters  the  resolu- 
tions of  men  to  meet  the  issue.  Whereas,  Christ  would 
utterly  defeat  that  resolution,  would  make  nature  shrink 
with  horror  from  the  foul  and  fearful  catastrophe,  that 
she  may  turn  round  as  in  desperation,  and  call  on  God  for 
mercy.  I  declare  it  is  to  blunt  conscience,  and  make  the 
shafts  of  conviction  harmless,  and  leave  men  at  will  to 
reject  the  Gospel.  Nay,  truly,  the  avenue  of  sin  must 
be  shut  by  the  horrid  shapes  of  fear  and  shrieks  of  hor- 
ror, which  are  heard  onward,  a  litde  onward,  from  the 
place  we  now  occupy.  But  if,  instead,  we  heard  the 
voice  of  hope  and  expectation,  the  bold  purpose  of  en- 
durance, and  the  cheerful  call  to  a  little  patience,  when 
all  should  be  well ;  if  we  saw  them  mounting  to  heaven 
on  joyful  wing  from  the  surface  of  the  sulphurous  lake. 


OF   JUDGMENT    TO  COME.  333 

an  active  intercourse  passing  across  the  gulf;  then  what 
were  it  but  a  bold  adventure  like  that  which  voyagers 
inake  to  inhospitable  climes,  a  threading  of  difficult  sounds 
and  dangerous  straits,  for  the  glory  which  av/aits  us  when 
our  labour  is  complete — an  adventure  which  it  were  ac- 
counted poverty  of  character  to  fear,  resolution  to  un- 
dertake, and  heroism  to  have  braved.  These  specula- 
tors, I  say,  know  not  that  human  nature  which  they  study 
to  please.  They  please  it  at  the  expense  of  all  that  is 
great  and  noble.  They  make  hell  tolerable  at  the  ex- 
pense of  making  heaven  indifferent.  And,  by  conse- 
quence, none  of  the  powers  of  heaven  come  down  to 
possess  the  soul.  There  is  no  regeneration  of  the  inner 
man,  or  recovery  of  the  divine  image.  The  world  con- 
tinues in  its  pitiful  plight,  for  want  of  heaven-born  charac- 
ters, to  do  deeds  which  breathe  of  heaven.  If  we  can 
make  the  ends  of  God's  amplified  mercy  and  our  own 
diminished  character  to  meet,  we  are  content.  As  the 
one  decreases,  imagination  extends  the  other.  And  so 
we  pass  into  dwarfishness  in  respect  of  good,  and  into 
enormity  in  respect  of  evil. 

But,  as  I  said,  it  is  heaven  the  Saviour  preaches,  not 
hell.  Hell  is  not  the  alternative  to  be  chosen,  and  there- 
fore it  is  made  horrible  beyond  all  choice.  Hell  is  the 
fire  from  which  the  divine  mercy  would  pluck  us.  And 
it  is  conceived  in  every  odious  and  shocking  guise,  to 
horrify  human  feelings  as  much  as  material  fire  and  sul- 
phurous  smoke  and  darkness  horrify  the  real  sense  of 
man.  It  is  described  so  as  to  make  the  mind  suffer  from 
the  thought,  as  much  as  the  body  suffers  from  the  most 
horrid  torments.  But  why  ?  because  it  is  the  truth,  and 
that  we  might  know  the  truth,  and  take  hold  of  the  hand 
that  is  stretched  out  to  save  us.  If  ever  hell  were  des- 
cribed in  Scripture,  as  oft  it  is  in  an  enthusiast's  sermon, 
out  of  a  fell  delight  in  cleaving  the  general  ear  with  hor- 
rid speech  ;  if  ever  it  was  made  like  a  torturing  tool  in 
the  hands  of  angry  priests,    to  torture  the  souls  of  those 


334  OF   JUDGMENT    TO    COME. 

whose  party  or  faction  they  hate,  then  let  it  be  condemn- 
ed and  heard  of  no  more  ;  but  if  with  sympathy  and 
pity  it  be  spoken,  as  the  sad  decree  gone  forth  against 
sin,  and  if  forthwith,  when  it  hath  taken  hold  of  the  soul, 
recovery  and  restoration  be  preached,  and  a  way  to  avoid 
its  terrors  and  surmount  its  fears,  and  ascend  to  the  bo- 
som of  God ;  then,  I  say,  let  it  be  discoursed  of  while 
there  is  one  single  creature  upon  earth  who  dotes  and 
dreams  upon  its  confines  without  any  fear  of  its  smoth- 
ering and  consuming  effects  upon  the  happiness  and 
well-being  of  his  soul. 

An  innocent  child  not  many  weeks  old,  will,  in  its 
ignorance,  grasp  the  flame  of  a  taper  in  its  tender  hand, 
and  bring  excruciating  agony  upon  its  little  frame.  But 
by  that  experiment  it  is  taught  the  power  of  fire,  and 
saved  from  rushing  into  the  midst  of  the  flames,  and  los- 
ing its  precious  life.  Such  little  children  we  are.  So 
accustomed  to  sin,  sorrow  hath  become  so  indigenous 
to  our  nature,  we  are,  as  it  were,  so  annealed  to  suffer- 
ing ;  or  rather,  this  state  is  so  dubious  between  good  and 
ill,  mercv  and  justice  mingling  so  confusedly,  pleasure 
and  pain  so  wildly,  God  is  so  long-suffering,  and  the 
Gospel  so  gracious,  that  we  cannot  fancy  a  place  whence 
mercy  is  clean  gone  for  ever  ;  we  cannot  fancy  pure  un- 
adulterated evil,  pure  unmitigated  sorrow,  absent  hope, 
absent  consolation,  absolute  misery  and  flat  despair.  We 
are  to  the  future  world  of  woe  what  new-born  children 
are  to  the  present  world  of  existence,  totally  unacquaint- 
ed with  its  objects,  and  with  the  strange  feelings  which 
these  objects  will  excite.  What  could  God  do,  but  give 
us  a  foretaste,  so  far  as  language  of  the  earth  can  dress 
out,  and  so  far  as  conception  can  taste,  the  savour  of  bad 
things  to  come.  This  smaller  experiment  he  makes 
upon  us,  like  the  smaller  experiment  which  the  child 
makes  with  the  flame  of  the  taper,  in  order  to  save  us 
from  the  more  fiital  consequence  which  shall  come, 
when  we  plunge  soul  and  body,  and  are  bathed  through 


OK   JUDGMENT    TO    COME.  335 

every   pore   with    the   overwhelmmg    sensations  of    its 
agony. 

And  is  God  to  be  blamed  for  being  so  copious  of  his 
revelations  to  men,  the  more  to  excite  them  on  every  side 
to  a  glorious  ascension  up  on  high  ?  Say,   that   he  had 
kept  this  side  of  the  picture  under  the  veil,  set  forth  hea- 
ven, but  avoided  all  mention  of  hell — then  he  would  have 
deprived   his   dispensation  of  half  its  power ;  it    would 
have  continued  to  have  a  purchase  upon  our  hopes,   but 
it  would  have  lost  all  purchase  upon  our  fears.     Now,  it 
is  the  opinion  of  the  best  philosophers,  that  the  activity 
of  man  is  more  prompted  by  the  sense  of  present  incon- 
venience and  the   fear  of  portending  evils,  than  by  the 
taste  of  present  pleasures  and  the  sense  of  future  advan- 
tage.    And  not  only  would  you  have  lost  all  power  over 
this  side  of  man,  but  you  vvouid  have  lost  half  the  mean- 
ing and  purpose  of  the  dispensation.     What  means  this 
law,  if  the  disobedience  of  it  draws  on  no  consequences  ? 
What  difference  between  those  who  keep  it  and  those 
who  keep  it  not?    for  there  is  none   revealed.     What 
means  this  dispensation  of  the  wrath  of  God  against  his 
inoffensive  Son  ?  Why  thus  restrain  our  natural  inclina- 
tions ?  Why  vex  us  with  constant  calls  to  repentance  ? 
What  better  of  this  ascetic  life  ?  Why  not  live  as  we  list  ? 
Who  could  have  answered  these  questions,  if  it  had  not 
been  revealed  that  these  rebellious  courses  led  down  into 
the  second  death,  which  is  aye  endured,  but  never  ended  !  '~t 
This  revelation  of  hell  is,  therefore,  the  'vantage  ground 
on  which  the  genius  of  the  Gospel  stands,  and  from  which 
she  points  aloft  to  heaven. 

Therefore  it  is  not  true  to  Scripture,  it  is  baneful  to 
human  improvement  in  the  long  run,  it  is  not  manly 
withal,  thus  to  shrink  from  knowing  the  worst ;  and  it 
is  very  wicked  to  make  the  worst  palatable.  Let  it 
stand  as  the  Scripture  hath  stated  it,  I  ask  no  more,  but 
be  not  ye  poisoned  by  a  philosophy,  falsely  so  called. 
Palliate  not  the  worst,  but  avoid  it,  I  pray  you  ;  flee  from 


336  OF    JUUGMBNT    TO    COMB. 

it ;  take  to  righteousness,  and  aim  at  heaven.  This  is 
your  resource ;  and  when  this  resource  is  closed  against 
you,  then  is  your  season  to  complain.  But  at  present, 
when  all  paradise  unfolds  its  bosom  to  embrace  us  with- 
in its  happy  bowers,  for  us  to  be  debating  whether  hell 
is  tolerable,  and  whether  we  had  not  better  run  our  chance 
awhile  in  its  sulphurous  pit,  doth  indicate  a  downward 
bent  of  nature,  not  to  be  endured,  much  less  pcmdered  to. 
If  any  man,  though  hell  endured  but  a  lifetime,  were  in  a 
mood  to  take  his  cast  therein,  rather  than  at  once  enter 
into  the  company  of  God  and  the  unfallen,  he  is  a  grovell- 
ing, lustful  creature,  whom  heaven  would  not  be  polluted 
with  for  an  instant. 


PART  VIII. 

THE  ONLY  WAY  TO  ESCAPE  CONDEMNATION  AND  WRATH  TO  COiME 

From  these  awful  scenes  which  we  have  been  faintly 
sketching  out,  for  in  their  fulness  of  joy  or  fulness  of 
sorrow  it  is  not  given  to  man  either  to  knov/  or  to  des- 
cribe them,  we  return  to  visible  things ;  and,  planting 
ourselves  upon  the  populous  earth,  we  could  wish  to  lift 
up  a  voice  like  the  last  trumpet  in  the  ears  of  men  :  How 
are  you  to  escape  this  condemnation  and  wrath  to  come  ? 
But,  alas  !  there  is  no  voice  like  the  last  trumpet,  to  reach 
the  ear  of  perishing  men ;  and  unless  the  Lord  hasten  to 
pour  his  Spirit  upon  all  flesh,  the  abject  people  will  die 
ignorant  of  salvation,  and  for  ever  perish  from  the  way  of 
everlasting  peace.  Do  Thou,  who  gavest  thy  Son  for 
sinful  men,  now  quicken  my  thoughts,  that  they  may 
come  forth  full  of  divine  life,  to  plant  their  likeness  in 
every  bosom  to  which  these  pages  may  come  !  This, 
truly,  is  my  prayer.  But  were  my  God  pleased  to 
grant  me  this,  how  little  doth  it  avail  among  the  myriads 
in  this  world  !— among  the  myriads  even  in  this  empire — - 
among  the  myriads  even  in  this  city,  who  are  perishing 
under  the  mortal  disease  of  sinfulness,  which  liath  spread 
into  the  heart  of  every  cottage,  and  is  fast  hauling  its  un- 
visited  and  unpitied  inmates  to  habitations  of  miser}-. 
There  is  an  establishment  of  physicians  to  make  known 
the  remedy  unto  the  people,  and  there  are  houses  open 
where  the  remedy  is  made  known.  But,  alas  !  the  peo- 
ple know  not  of  the  soul-consuming  malady,  and 
having  none  to  tell  them,  they  come  not  to  be  cured ; 
while  in  their  darkness  Satan  revelleth,  wasting  them  with 

43 


338  OF    JUDGMENT    t6   COME. 

lust  and  pride  and  quarrel.  The  miserable  people  have 
no  chance  of  being  delivered,  unless  the  Lord  will  a\va- 
ken  his  congregation,  and  send  them  forth  on  errands  of 
salvation.  Oh,  for  the  spirit  of  a  Paul,  to  lead  the  con- 
gregation forth  upon  this  errantry  of  good  !  Oh,  for  the 
spirit  of  a  Loyola,  to  bind  them  in  a  harmony  of  exer- 
tion ;  Oh,  for  the  spirit  of  a  Luther,  to  make  them  fear- 
less of  infringing  established  things :  that  a  reformation 
might  come  about,  which  would  not  need  to  be  reformed. 
But,  I  think  Religion  hath  learned  to  make  men  tame 
and  cowardly,  whom  anciently  she  made  undaunted.  The 
men  of  God  hardly  speak  above  their  breath,  who  were 
wont  to  ring  doom  and  woe  into  every  impeding  minister 
ef  evil.  They  creep  about  under  the  colossal  limbs  of 
power,  and  cry  mercy  instead  of  denouncing  vengeance. 
It  is  an  age  in  which  the  ancient  spirit  is  well  nigh  ex- 
tinct ;  but  it  will  revive  again  in  this  land,  which  hath 
been  famous  for  the  junction  of  manhood  with  religion  ; 
when  to  the  piety  and  the  humility  of  the  church,  will 
be  added  her  ancient  fearlessness  and  heroism  and  activi- 
ty.  And  the  offence  of  the  offending  will  be  feared  no 
longer ;  Christian  spirit  will  resume  its  boldness,  Chris- 
tian sight  its  watchfulness  ;  every  priest  will  be  a  watch- 
man in  Zion,  and  every  Christian  a  soldier  around  its 

walls. 

It  dispirits  me  while  I  undertake  to  write,  to  think  how 
much  better  the  subject  hath  been  written  before,  and 
how  darkness  triumphs  over  all  the  light  which  hath  been 
scattered  abroad.  No  sooner  doth  a  book  with  any  nerv^ 
appear,  which  might  make  invasion  upon  Satan's  reign, 
than  he  covers  it  with  the  disparagement  of  some  hated 
name,  calling  it  enthusiastical,  gloomy,  or  ascetic,  and 
so  keeps  it  from  coming  into  those  places  where  the  lust 
of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life, 
have  their  strongest  holds.  Or  he  raiseth  up  some  strong- 
minded,  light-witted,  scoffer,  to  argue  or  laugh  it  down, 
whereof  he    hath   establishments — scholars,    wits,  and 


OF     JUIXGJIENI'    TO    CO.ME.  339 

critics — who  hate  the  very  visage  of  a  genuine  disciple 
of  Christ,  and  are  aye  ready  to  asperse  any  book  which 
is  marked  with  the  sign  of  the  Cross,  and  send  it  into 
the  arcana  of  oblivion.  And,  oh  !  the  natural  man  lov- 
eth  any  thing  better  than  to  hear  of  this  new  birth  and 
regeneration,  and  will  take  up  with  a  pleasant  song  or 
idle  tale,  sooner  than  he  will  with  the  institutes  of  his 
own  salvation.  And,  alas !  there  are  multitudes  who 
cannot  read  what  is  written,  and  come  not  to  hear  what 
may  be  spoken ;  so  that  it  dispirits  me  while  I  write, 
to  think  of  the  difficulties  which  stand  before  my  way, 
and  how  abler  men  have  endeavoured  in  vain  to  beat 
these  difficulties  down. 

But  while  the  Press  is  free  (which  may  it  for  ever  re- 
main !)  it  will  send  forth  its  host  of  intellectual  messen- 
gers, as  evening  sendeth  forth  her  constellations  to  rule 
over  the  darkness  of  the  night.  And  as  astrology  believ- 
eth  of  the  stars  which  come  forth  at  even-tide,  these  mes- 
sengers of  intellectual  light  do,  without  a  fable,  shed  va- 
rious influence  over  the  lives  and  fortunes  of  man — some, 
like  the  martial  planet,  stirring  him  to  strife  ;  some  melt- 
ing him  to  tender  love,  some  rousing  him  to  gay  and 
jovial  moods,  and  some  foredooming  him  to  the  saturnine 
fates  of  melancholy  and  misfortune.  Likewise,  as  in  the 
starry  firmament  there  is  but  one  blessed  light  which  hath 
in  it  any  steady  guidance  to  the  lost  wanderer,  or  the  sea- 
faring voyager,  so  amongst  those  various  lights  in  the 
firmament  of  mind,  there  is  but  the  solitary  light  of  reli- 
gion which  hath  in  it  any  consolation  or  direction  to 
guide  the  soul  of  man-faring  through  the  perilous  gulf 
of  death,  onward  to  eternity.  Therefore,  it  seemeth  to 
me,  that  from  the  Press  there  should  at  all  times  issue 
forth,  amidst  its  teeming  company,  some  forms  of  religi- 
ous truth,  to  guide  the  course  of  those  who  are  ever  in- 
fluenced by  its  novelties.  On  which  account,  though 
we  should  say  nothing  that  has  not  been  better  said  be- 
fore, we  will,  out  of  regard  to  the  constant  appetite  o^ 


?J40  Oh  juDujit.M  i(»  coMi;. 

the  age  for  novelty,  and  out  of  pure  love  to  the  good  old 
cause,  set  forth  our  opinion. 

I  fancy,  that  if  the  Spirit  of  God  were  to  choose  out 
twelve  men  from  the  house  of  God,  with  whom  to  finish 
the  great  work  of  converting  men,  especially  the  men  of 
this  country,  and  for  that  purpose  v;ere,  as  on  a  second 
Pentecost,  to  bestow  upon  them  special  gifts,  the  gift  of 
writing  powerfully  would  be  a  chief  one.  For  the  press 
hath  come  to  master  the  pulpit  in  its  power ;  and  to  be 
able  to  write  powerful  books,  seems  to  me  a  greater  ac- 
complishment of  a  soldier  of  Christ,  than  to  be  able  to 
preach  powerful  discourses.  The  one  is  a  dart,  which, 
though  well-directed,  may  fly  wide  of  the  mark,  and  hav- 
ing once  spent  its  strength,  is  useless  for  ever ; — the  other 
is  the  ancient  catapulta,  which  will  discharge  you  a  thou- 
sand darts  at  once  in  a  thousand  different  directions  ;  and 
it  hath  an  apparatus  for  making  more  darts,  so  that  it  can 
continue  to  discharge  them  for  ever.  To  use  this  most 
powerful  of  intellectual  and  moral  instruments  in  the  ser- 
vice of  Christ,  is  a  noble  ambition,  which  should  possess 
the  soul  of  every  christian.  He  doth,  in  a  manner,  mul- 
tipiy  his  soul  thereby,  and  give  to  his  ideal  thoughts  a 
habitation  and  a  name  ;  his  ethereal  spirit  he  doth  in  a 
way  condense  and  present  for  the  use  of  others,  as  they  do 
the  invisible  steam  of  liquors ;  he  doth  rectify  it,  he  doth 
make  of  it  an  aqua-vita,  an  elixir  of  life,  to  the  refreshing 
and  saving  of  many  souls.  Therefore,  I  do  not  hesitate 
to  confess,  that  in  this  essay  in  the  cause  of  Christ  upon 
the  field  of  religious  literature,  I  feel  like  the  knight  that 
breaks  his  first  lance  in  the  cause  of  honour  ;  and  though 
I  love  not  the  fashion  of  modern  books,  conceiving  them 
to  be  timid,  cramped,  and  uncheerful,  with  little  of  the 
freedom  and  mellowness  of  the  olden  time,  still,  for  the 
sake  of  Him  whom  I  heartily  serve,  I  will  venture  at  eve- 
ry risk,  though  in  an  unwonted  costume  of  language, 
and  a  very  ungainly  style  of  sentiment. 

To  go  on,  therefore,  with  my  purpose  of  serving  my 


OF   JUDGMIiNT    TO  COME,  ;J41 

Saviour  by  a  printed  book,  I  call  the  attention  of  men 
to  the  way  in  which  they  hope  to  pass  the  solemn  tribunal, 
and  escape  the  wrath  to  come.     Various  are  the  shifts  to 
which  the  mind  hath  recourse  in  its  hopes.     But  all  hope 
is  at  an  end  when  faith  cometh  into  action,  which  is  the 
substance  of  things  hoped  for,  the  evidence  of  things  not 
seen.     Now  the  object  of  faith  is  revelation,  which  reve- 
lation, upon  the  subject  of  judgment,  we  have  laid  down 
at  length  in  the  preceding  pages.     From  which,  if  any 
one  now  fieeth  to  sail  away  into  unrevealed  and  unknown 
regions  of  hope,  then  he  is  a  dreamer  whom  it  is  idle  to 
argue  with.     For  revelation  is  a  law  to  hope,  as  it  is  to 
fear,  and  fixeth  bounds  beyond  which  they  cannot  pass; 
and  he  who  believeth  revelation  is  brought  under  the  power 
of  its  truth  by  faith,  just  as  he  who  beholds  the  outward 
world   is  brought  under  the  power   of   its  realities   by 
sense.     So  that  it  were  just  as  absurd  for  a  man  who 
sees  a  river  before  him,  to   hope  it  may   be  dry  land, 
and  so  plunge  into  it  and  be  drowned ;  as  it  is  for  a 
man    who   sees  wrath  written  in    revelation  against  his 
way  of  life,  to  hope  it  may  not  be  wrath  but  forgiveness, 
and  so  rush  upon  the  bosses  of  the  Almighty's  buckler, 
as  the  wild  horse  rusheth  into  the  battle.     Revelation  is 
the  truth  of  things  unknown,  and  hath  to  the  future  the 
same  relation  which  experience  hath  to  the  past ;  and  it 
were  as  absurd  to  believe  that  what  hath  happened  to  us 
in  life  has  not  been  so,  or  to  hope  it  has  not  been  so,  (if 
that  form  of  expression  may  be  allowed,)  as  it  is  to  hope 
that  what  God  hath  revealed  against  characters  of  our 
stamp,  will  not  happen.     We  are  wont  to  repose  all  in  the 
largeness   of  God's   mercy  ;  but  revelation   is  a  rule  to 
the  infinitude  of  the  Almighty's  attributes,  any  one  of 
which  is  a  sea  to  swallow  speculation  up,  were  it  not  for 
the  shores  ,v       '.  die  Almighty  hath  himself  set  to  them 
in  the  word  of  his  truth.     So  that  it  is  as  absurd  to  hope 
that  his  justice  will  give  way  when  it  comes  to  the  push 
before  his  mercy,  and  leave  us  in  safety,  though  doomed 


'342  UP  JUDCME^ii'    TO    COME. 

by  justice  to  destruction,  as  it  would  be  to  believe  tliat  his 
justice  will  strengthen  itselt  and  sweep  all  before  it,  de- 
vouring even  those  who  trusted  in  Christ,  and  attached 
themselves  to  his  cause.  Revelation  is  a  stiff  and  rigid 
thing,  like  stubborn  fact,  and  will  not  be  disputed :  we 
may  fancy  and  feign,  we  may  quibble  and  dogmatize,  but 
if  we  believe,  that  belief  plants  a  death-blow  in  our  ima- 
ginations, and  demolisheth  all  the  strong  holds  of  our 
sophistry.  If  revelation  have  propounded  an  escape, 
there  is  one  ;  if  it  have  not  propounded  an  escape  from 
judgment  and  wrath,  why  then  escape  there  is  none. 

There  is  only  one  position,  that  the  revelation,  if  not 
true,  is  a  fable,  is  a  lie  which  will  dc^liver  men  of  an  un- 
christian character  from  an  unchristian  destiny.  Those 
who  hold  that  position  may  hope  for  forgiveness,  and  trust 
in  mercy  to  v/hat  extent  they  please,  for  they  are  sailing 
in  a  sea  of  darkness.  The  Deist  may  construct  a  god  af- 
ter his  own  wishes,  to  quiet  his  fears,  or  indulge  his  pas- 
sion, or  license  his  affections ;  to  palliate  adultery,  mur- 
der, every  vice  and  crime,  as  the  ancient  heathens  did ; 
and  may  run  the  chance  of  that  idol  of  imagination  hold- 
ing good  in  the  end.  But  for  a  Believer  in  revealed  truth 
to  do  the  same,  is  first  to  give  his  belief  the  lie,  and  then 
to  launch  into  the  same  sea  of  trust  which  the  Deist  doth. 
These  Deists  are  always  shedding  sneers  upon  the  Chris- 
tian, because  he  believes:  The  Christian  doth  believe 
what  he  hath  upon  good  evidence  adopted.  But  what 
doth  the  Deist  do  ?  He  believes  that  for  which  he  hath  no 
evidence  at  all ;  he  takes  God  upon  the  credit  of  his  own 
crude  fancy,  he  rests  his  faith  upon  an  invention  of  his 
brain,  an  invention  framed  out  of  a  thousand  incoherent 
thoughts,  suggested  by  limited  and  erroneous  knowledge, 
and  distorted  by  a  thousand  likings  and  dislikings  in  no 
two  muids  alike.  This  creature,  more  deformed  than  sin, 
and  more  changeable  than  Proteus,  the  credulous  Deist 
believes  to  be  the  living  and  true  God.  And  if  the  man 
will  be  mad  and  act  upon  lus  dreams,  he  can  take  the  fol- 


iy  and  the  shame  that  will  come  of  such  fatuity.  But  for 
the  Christian  to  do  so,  who  believes  in  the  God  of  revela- 
tion, is  the  highest  pitch  of  crime  added  to  an  equal 
amount  of  folly,  and  is  not  once  to  be  endured.  Hath  not 
God  first  written  himself  upon  tables  of  stone,  then  upon 
the  countenance  of  his  everlasting  Son,  then  given  varie- 
ties of  the  same  in  the  renewed  lives  of  his  saints?  This 
believing,  we  would  erase  all,  and  write  him  with  the  im- 
agination of  tlie  natural  mind,  which  knoweth  of  him  no- 
thing at  all !  Which  is  to  dash  the  tables  of  stone  in  pie- 
ces, to  trample  under  foot  the  divinity  of  Christ,  to  give 
the  lie  to  all  his  disciples  who  have  evidenced  him  since, 
to  give  the  lie  to  our  own  avowed  belief,  and  do  a  thou- 
sand other  inconsistent  and  wicked  things  which  it  is  te- 
dious to  mention. 

Therefore,  dismissing  speculation  upon  a  subject  on 
which  God  hath  written  unchangeable  oracles,  and  direct- 
ing the  flight  of  hope  with  the  hand  of  faith,  we  again 
come  to  the  question,  How  are  men  to  escape  Judgment 
and  the  wrath  to  come  ?  The  frightful  consequences 
which  would  ensue  if  God  were  to  relent  or  relax  the  let- 
ter of  his  threatenings,  not  to  this  earth  alone,  but  through 
all  the  orders  of  creatures,  whose  very  being  dependeth 
upon  the  faithful  word  of  his  mouth,  have  been  exhibited 
in  various  parts  of  this  discourse.  It  is  impossible,  it 
were  a  lie,  that  God  should  prescribe  a  constitution  like 
that  we  have  portrayed,  and,  to  bring  us  up  to  its  per- 
formance as  far  as  we  can  be  brought  up,  devise  the  in=. 
ventions  of  the  Gospel,  and  place  us  under  the  powers  of 
the  world  to  come,  only  after  all  to  disannul  it  through 
feebleness  of  execution,  and  suffer  such  to  escape,  as  had 
neither  listened  to  his  voice,  nor  revered  his  statutes,  nor 
minded  any  of  his  counsels.  It  is  impossible,  it  were  a 
lie,  that  God  should  delineate  a  form  of  acquittal,  and  a 
form  of  condemnation  so  exactly  adjusted  to  (he  consti- 
tution which  he  had  given,  and,  having  promulgated  the 
same  to  men,  should  in  the  end  defeat  his  revealed  pur- 


»J44  OF   JUDGMEM     LU    COME. 

pose  through  flexibihty  of  nature,  and  listen  at  the  bar  to 
those  who  listened  not  to  him  their  life  long,  and  address- 
ed him  not,  cave  in  words  of  execration  or  contempt.  It 
is  impossible,  it  were  a  lie,  that  God  should  open  up  and 
amply  unfold  a  paradise  of  life  into  which  nothing  enters 
that  defileth  or  maketh  a  lie,  where  is  no  disturbance  of 
evil  nor  sorrowful  fruit  of  sin,  that  he  should  also  open  up 
and  amply  unfold  a  furnace  of  hell,  into  which  evil  and 
sin  and  death  and  the  grave,  and  unregenerate  sinners,  and 
the  devil  and  his  angels  were  to  be  thrown,  a  hellish  mix- 
ture, to  work  their  horrid  revelry  unpitied,  unbefriended, 
unreprieved  for  ever ;  and  when  it  came  to  the  crisis  of 
decision,  should  shrink  and  misgive,  and,  unequal  to  the 
execution,  leave  men  unparted,  to  \vork  together  good 
and  evil,  happiness  and  misery,  hope  and  fear,  as  now  they 
do.  It  is  vanity  of  vanities  to  think  so,  a  wicked  pas- 
time of  the  brain,  a  will  of  Satan's  to  rock  souls  into  se- 
curity. It  were  to  make  God  an  egregious  liar,  a  cruel 
tormentor,  who  scared  men's  lives  with  fears,  or  buoyed 
up  their  souls  with  expectations  which  from  the  first  he 
knew  himself  unable  to  fulfil. 

Therefore  I  hold  no  further  parley  with  these  dreams 
of  idle  brains,  but  return  to  the  question.  How  are  men 
to  escape  the  condemnation  and  wrath  to  come  ?  Seeing 
the  whole  bent  of  God's  revelation  is  to  work  holiness  in 
the  hearts  and  lives  of  men,  for  which  end  his  Son  died  to 
cleanse  the  conscicRce  from  the  guilt  of  sin,  and  his  Spirit 
was  spread  abroad  to  aid  and  abet  the  sanctification  of 
men ;  seeing  also,  that  the  form  of  process  at  the  Judg- 
ment is  nothing  but  an  inquisition  into  the  godliness  of 
life  and  Christian  affection  which  each  several  soul  hath 
come  to ; — it  is  manifest  that  there  is  no  deliverance  from 
condemnation  and  wrath  to  come,  save  by  turning  with 
all  our  hearts  to  the  acquisition  of  those  fruits  of  holiness 
which  are  to  be  taken  under  review.  The  question  is. 
By  what  means  shall  we  purify  our  hearts,  and  overcome 
the  ungodly  customs  of  the  world  ?  which  having  dis- 


OF    JUDGMENT    TO    COMEk  345 

covered,  the  same  are  the  means  by  which  we  shall  pass 
the  Judgment-seat  of  God,  and  escape  the  tribulation^of 
hell. 

There  is  an  assurance  of  acquittal  at  the  day  of  Judg- 
ment, which  it  is  possible  to  have  before  we  depart  out  of 
the  present  life ;  for  it  is  written  in  the  Scriptures,  that 
*  there  is  no  condemnation  to  them  which  are  in  Christ 
Jesus,  who  walk  not  after  the  flesh,  but  after  the^Spirit.' 
There  is  a  deliverance  from  this  body  of  sin  and  death, 
which  is  to  be  had  before  death  does  his  work  of  dissolu- 
tion ;  for  it  is  written  in  the  same  place,  '  the  law  of  the 
Spirit  of  life  in  Christ  Jesus  hath  made  me  free  from  the 
law  of  sin  and  death.'  There  is  a  death  and  crucifixion 
of  the  fleshly  or  natural  man,  which  takes  place  upon  the 
genuine  servant  of  Christ,  and  which  being  past,  delivers 
him  from  all  fear  of  eternal  and  spiritual  death ;  as  St. 
Paul  writes,  '  I  am  dead  to  the  law,  I  am  crucified  with 
Christ.'  And  there  ensues  a  new  life,  accompanied  with 
the  assurance  of  its  being  everlasting,  as  St.  Paul  in  the 
same  places  writes  '  I  am  crucified  with  Christ ;  never- 
theless I  live,  yet  not  I,  but  Christ  liveth  in  me  :  and  the 
life  which  I  now  live  in  the  flesh  I  live  by  the  faith  of  the 
Son  of  God,  who  loveth  me,  and  gave  himself  for  me.* 

These  passages  introduce  to  us  one  of  the  great  mys- 
teries of  our  faith  ;  which  it  is  necessary  to  draw  forth 
into  a  more  intelligible  form,  for  the  sake  of  this  age, 
which  is  much  more  intellectual  than  that  of  the  Apostles. 
There  are  amongst  men  various  kinds  of  natural  life,  of 
which  the  chief  are  these  three,  sensual  life,  moral  life, 
and  intellectual  life,  of  which  no  one  hath  any  virtue  or 
continuance  beyond  the  grave.  And  there  is  a  fourth, 
spiritual  life,  which  before  the  fall  was  man's  chief  distinc- 
tion and  delight,  but  now,  through  the  power  of  sin,  hath 
been  stifled,  and  had  continued  so  for  ever  but  for  the  re- 
velation of  the  word  and  Spirit  of  Christ.  When  it  is 
begotten  in  the  soul,  it  is  called  a  new  birth ;  and  when 
it  magnifies  and  exalts  itself  over  the  head  of  the  other 

44 


346  OF   JUDGMENT    TO    COME. 

three,  the  old  man  is  said  to  be  crucified  with  Christ,  and 
the  new  man  to  be  created  in  righteousness  and  true  holi- 
ness. We  are  said  to  be  already  risen  with  Christ,  and 
to  be  beyond  the  power  of  corruption  and  condemna- 
tion. On  these  four  kinds  of  life  I  shall  now  set  forth 
my  thoughts,  and  discover  unto  men  the  means  which 
God  hath  appointed  for  engendering  the  new  and  everlast- 
ing life  within  the  soul. 

Of  sensual  life,  it  is  not  necessary  to  speak  at  length, 
seeing  it  is  so  familiar  to  every  man,  having  been  at  some 
time  or  other  the  very  darling  of  his  heart.     It  consists 
in  the  delight  which  the  body  has  with  all  the  sensual  ob- 
jects of  the  earth,  the  delights  of  touch  and  fleshly  inter- 
course,  the  gratification  of  bodily  appetite,  the  relish  of 
various  tastes,  the  odours  of  smell,  the  melodies  of  sound, 
and  the  glorious  objects  of  vision.     This  life  of  flesh,  and 
cultivation  of  the  bodily  affections,  I  regard  as  the  lowest 
of  all  things  to  which  human  nature  can  be  addicted.     It 
is  the  animal  existence.     The  brutes  have  it  in  common 
with  men,  though  not  in  such  variety.     Its  tendency  is  to 
destroy  all  moral  and  rational  life,  and  spiritual  life  cannot 
breathe  in  its  polluted  sphere.     Such  men,  of  whom  ma- 
jny  are  to  be  found  in  this  age,  are  of  the  true  seed  of  the 
Epicureans,  and  interpret  the  fable  of  Circe's  cup,  which 
transformed  men  into  obscene  bestial  forms;  and  if  any  one 
so  given  up  and  changed  out  of  his  manly  form  would 
know  his  degradation,  or  the  heights  of  virtue  whence  he 
is  fallen,  he  may  see  it  represented  in  that  most  classical  of 
all  modern  poems,  the  '  Comus'  of  Milton,  or  in  the  '  Cas- 
tle of  Indolence'  of  Thompson,  which  aims  at  the  same 
noble  end,  though  with  unequal  steps.     But  if  they  would 
be  raised  from  the  bed  of  such  defiled  embraces  and  vile 
enchantments,  they  must  listen  to  the  great  disenchantcr, 
who  is  the  resurrection  and  the  life,  in  whom  if  a  man  be- 
lieve he  shall  never  die. 

Oh !  it  afflicts  me  to  see  this  generation,  to  whom  I 
write,  merging  apace  into  this  inglorious  life.     It  hath  its 


OF    JVDGMENT    TO    CO.HE.  347 

head-quarters  in  your  splendid  feasts  and  your  Park  pa- 
rades, in  your  Vauxhall,  your  Operas,  and  your  Theatres. 
It  is  very  hateful  as  it  is  exhibited  in  cities,  where  it  is 
stewed  up  in  hot  quarters,  and  revels  away  the  hours  of, 
quiet  night,  and  wastes  upon  feverish  couches  the  hours 
of  cheerful  day.  In  the  country  it  shows  itself  under 
fairer  forms,  wandering  from  stream  to  stream,  climbing 
the  brow  of  lofty  mountains,  seeking  love  in  cottages,  and 
doting  over  the  face  and  charms  of  transient  nature.  Ah  ! 
in  this  shape  it  is  a  dangerous  enchantment,  for  it  takes 
the  form  of  taste  and  poetry,  and  even  affects  the  feeling 
of  devotion ;  but  unless  conjoined  with  that  spiritual  life 
whereof  I  am  to  discover  the  sources,  it  is  vanity  and 
vexation  of  spirit,  and  hurries  one  through  an  exhausting 
variety  to  the  lethargy  and  tedium  of  overwrought  excite- 
ment. This  is  the  form  of  sensual  life,  which  is  prevail- 
ing at  this  day  among  our  lettered  and  reading  people. 
It  hath  been  promoted  and  brought  into  maturity  by  the 
writings  of  Byron  and  of  Moore,  who  are  high-priests  of 
tlie  senses,  and  ministers  of  the  Cyprian  goddess,  whose 
temple  they  have  decorated  with  emblems  of  genius,  and 
disguised  with  forms  of  virtue  and  surrounded  with  scenes 
of  balmy  freshness  ;  but  with  all  its  forms  and  decorations 
it  is  the  temple  of  immortal  pleasure,  and  the  service  of 
its  inward  shrine  is  disgusting  immorality.  It  is  very  pi- 
tiful to  behold  the  hopes  of  a  nation,  the  young  men  and 
young  women  who  are  to  bear  up  the  ancient  honours  of 
this  godly  and  virtuous  island,  hearkening  to  the  decep- 
tions of  such  enchanters,  who  being  themselves  beguiled, 
would  fain  bewitch  the  intellectual  and  moral  and  spirit- 
ual being  of  others. 

Now,  with  regard  to  this  sensual  life  whereof  I  treat, 
it  cannot  once  look  to  live  beyond  the  grave,  for  death 
makes  terrible  differences,  and  disarrays  all  sensual  feasts  ; 
the  body,  the  pampered  lustful  body,  becomes  like  a  fro- 
zen hot  bed,  cold,  barren,  and  withered ;  and  the  world 
we  doted  on  having  forsaken  us  like  a  traitor,  all  the 


C4S  OF    JUDGMENT    To    COMK. 

schemes  of  future  dalliance  between  these  two  are  dissi- 
pated like  a  mist,  they  have  parted  asunder,  and  a  yawn- 
ing gulf  of  dark  immateriality  hath  come  between  these 
ancient  friends.     They  shall  meet,  yes,  they  shall  meet 
again.     Matter  again  shall  invest  the  spirit,  and  a  world 
of  matter' shall  arise  upon  her  troubled  vision,  and  she 
shall  eye  the  spiry  flames  and  the  dun  smoke  of  hell ;  and 
she  shall  bathe  in  the  liquid  element  of  fire,  and  snuff  up 
the  fumes  of  her  sulphurous  bed,  and  at  her  heart  a  worm 
that  dieth  not  shall  gnaw.     Oh,  what  a  change  was  that 
of  the  luxurious  Dives  !   and  what  an  answer  to  his  com- 
plaint— Thou  in  thy  life  receivedst  thy  good  things,  and 
Lazarus  evil  things  ;  but  now  he  is  comforted,  and  thou 
art  tormented.     To  avoid  this  fell  conclusion,  these  sen- 
sualists wink  hard  on  death,  and  will  hold  no  communings 
with  the  thoughts  of  death ;  or,  if  they  pray  for  it  at  all, 
like  that  son  of  Genius  who  lately  met  his  fate  on  a  for- 
eign shore,  they  pray  for  it  in  the  twinkling  of  an  eye,  not 
daring  to  encounter  the  reverie^  and  quiet  reflections  of  a 
sick  bed.      Well,  I  pity  them  not  the  less  that  they  reject 
Christian  pity.     God  help  and  deliver  them  all !  God  ena- 
ble me,  or  some  worthier  messenger,  to  reach  them  with 
the  tidings  of  spiritual  and  everlasting  life. 

Secondly,   Of  intellectual    or  rational  life.     This  is  an 
exalted  kind  of  existence,  to  which  true  men  in  all  ages 
have   betaken  themselves,  in  opposition  to  the  true   ani- 
mals I  have  represented  above.    They  stand  like  towers  of 
strength  athwart  the  desolation  of  ages  that  hath  swept 
over  the  reputation  of  the  rest ;  their  names  are  like  the 
ruins  of  ancient  temples  and  palaces  in  a  desert  city,  where 
a  level  bed  of  sand  hath  hidden  in  darkness  all  meaner 
places.     A  Homer,  a  Socrates,  a  Plato,  an  Archimedes, 
a  Newton,  these  are  the  giants  of  the  soul,  the  plenipo- 
tentiaries of  intellect,  who  redeem  the  reputation  of  the 
human  race.     These  men  cared  not  for  their  body,  but, 
like  St.  Paul,  they  groaned  under  it,  and  made  their  moan 
ji>  the  ear  of  God,  who,  listening  to  their  prayer,  gave 


OF   JUDGMENT    JO    (  OME.  iUi) 

them  victory.  The  intellect  which  is  weighed  down  with 
a  fleshly  load  achieved  its  redemption,  it  wandered  abroad 
into  the  regions  of  the  handy- works  of  God,  it  dived  into 
the  mysteries  of  the  soul,  and  discoursed  over  the  fields 
of  wisdom,  inditing  matchless  sayings,  and  dressing  feasts 
of  fancy  and  of  reason  for  all  ages  of  mankind.  They 
are  the  royal  priesthood  of  mind  sphered  above  the  sphere 
of  kings,  great  and  glorious  beyond  all  heroes  and  con- 
querors of  the  earth.  After  their  example  the  true  men 
amongst  mankind  have  strove,  setting  them  up  for  the 
apostles  of  their  high  calling.  And  in  this  island  we  have 
had  in  all  ages  a  succession  of  such  men,  who  have  col- 
lected libraries  which  are  the  armories  of  intellect,  and 
founded  colleges  which  are  its  nurseries,  and  created  hon- 
ours which  arc  its  laurels,  the  honours  not  of  fortune 
nor  of  power,  nor  pride,  but  the  ideal  honours  of  a  name 
or  title,  which  now  they  have  frustrated  and  made 
void  by  cheapening  them  down  to  interest  and  place  and 
vanity. 

I  cannot  find  in  my  heart  to  speak  against  intellect,  and 
thanks  be  to  God,  I  am  not  called  by  my  Christian  calling 
to  speak  against  it.     It  is  a  hand-maiden  of  religion,  and 
religion  loveth  to  be  adorned  at  its  hands.     But  must  I 
speak  the  truth,  that  it  is  often  a  hand-maiden  of  other 
mistresses  with  whom  religion  hath  no  fellowship  *?    of 
vanity,  of  power,  of  carnal  pleasure,  and  of  filthy  lucre. 
Go  to  the  seats  of  learning,  which  intellect  decked  for  her- 
self with  chaste  and  simple  ornaments,  where  she  dwelt 
in  retirement  from  noise  and  folly,  wooing  meditation  un- 
der the  cool  shade,  or  forcing  her  to  yield  her  hidden  se- 
crets to  midnight  research  and  mortification,  what  find 
you  generally  but  pomp  parading  it  under  vain  apparel, 
sense  rejoicing  over  feast  and  frolic,  youth  doting  upon 
outward  distinctions,  and  age  doling  on  idle  and  luxuri- 
ous ease.     Such  are  a  sort  of  sacrilegious  ministers  in  the 
temple  of  intellect.      They  profane    its   show  bread  to 
pamper  the  palate,  its  everlasting  lamp  they  use  to  light 


tibO  OF    JUDGMENT    TO    COME. 

unholy  fires  within  their  breast,  and  show  them  the  way 
to  the  sensual  chambers  of  sense  and  vvorldliness.  This  is 
the  intellectual  life  against  which  I  proclaim  that  it  will 
not  stand  before  the  throne  of  Judgment.  If  it  be  made 
a  passage  to  an}--  sublunary  glor}',  to  places  in  court  or 
senate,  to  worldly  fortune,  to  the  applause  of  men  and 
worldly  celebration,  then  die  it  must  when  we  forsake  the 
earth  wherein  it  sought  its  treasure.  How  can  it  live, 
how  can  it  live  ?  I  ask,  in  the  name  of  God's  consistency. 
The  fine  frame  of  intellect  which  he  gave  to  constitute 
for  man  a  crown  of  glory,  and  feed  him  with  an  undis- 
turbed enjoyment,  he  hath  trampled  under  foot — sold,  as 
Esau  did,  his  birthright  for  a  mess  of  meat,  or  bartered, 
as  Judas  did,  the  life  of  Christ  for  a  piece  of  money.  Can 
such  abuse  of  God's  gift  abide  his  judgmnct?  But,  not 
content  with  abusing  that  which  God  claimed  as  his  own 
gift,  and  for  which  he  spread  out  a  new  field  of  revelation 
to  expatiate  on,  and  a  new  paradise  in  the  hope  of  which 
to  rejoice, — to  set  him  at  naught,  and  lust  after  worldly 
vanities,  what  can  this  look  for  but  to  be  twice  condemn- 
ed ?  It  cannot  look  to  carry  the  world  it  doted  upon  away 
with  it  into  the  spiritual  world — the  world  stays  behind  to 
play  with  other  fools  ;  it  hath  its  dwelling  in  remote  soli- 
tary regions.  Or  will  God  play  the  liar,  and  build  ano- 
ther world  for  its  sake,  instead  of  that  promised  world 
which  it  would  not  bear  to  take  a  thought  of?  It  is  vani- 
ty to  entertain  any  such  imagination. 

Now,  let  religious  people  blame  me  or  not,  I  will  de- 
clare, for  I  have  set  down  to  express  all  my  thoughts  free- 
ly and  fearlessly  upon  Judgment  to  come — that  if  intel- 
lect, foregoing  these  worldly  prizes,  will  for  itself  culti- 
vate itself,  and  guard  against  self-idolatry,  it  will  come  by 
a  natural  course  to  speculate  upon  the  invisible  God,  like 
Plato  and  Socrates  in  the  days  of  old,  and  the  Bible  will 
come  to  its  hungering  and  thirsting  after  divine  know- 
ledge, like  a  stream  of  water  to  the  thirsty  hart  in  a  parch- 
ed land ;  and  it  will  rear  its  house  by  the  clear  margent  of 


OF   JUDGMENT    TO    CoME.  351 

the  waters  of  life,  and  therein  dwell  till  God  do  separate 
it  into  his  nearer  neighbourhood  and   closer  fellowship. 
Such  intellectual  examinations  brought  Locke  and  New- 
ton, after  they  had  exhausted  the  faculties  of  the  mind  in 
research,  to  lay  them  down  at  length,  and  drink  refresh- 
ment from  the  river  of  the  Lord's  revelations,  and  there 
to  devote  the  whole  enjoyment  of  their  souls.     But  such 
intellectual  creatures  as  find  their  beloved  field  in  mere 
physical  research,  contented  with  any  new  thing  in  nature 
or  in  art,  that  is,  your  mere  nituralists,  often  the  weakest 
and  idlest  of  men ;  such  others  as  are  satisfied  with  the 
speculations  of  politics,  and  have  their  feast  in  the  tri- 
umphs of  a  party,  or  in  being  themselves  the  leaders  of  a 
party ;    or  such  others  who  ;j,ape  with  open  mouth  for 
whatever  the  daily  press  may  serve  them  withal,  devour- 
ing with  equal  relish  novels,  poems,  news  and  criticism, 
and  so  they  can  hold  discourse  about  such  wrecks,  which 
ever  float  upon  the  edge  of  oblivion's  gulf,   think  they 
have  purchased  to  themselves  a  good  degree  in  intellect. 
Oh  !  what  shall  I  say  to  such  ?    Why  should  it  have  fall- 
en to  my  lot  to  rebuke  such  a  generation  ?  or  to  what 
shall  I  liken  them  ?  They  are  like  the  spectators  in  a  the- 
atre, who  look  upon  the  stage,  and  behold  its  changing 
aspect,  and  listen  to  its  various  speeches,  who  have  as 
good  a  right  to  claim  the  merit  of  ht'mg  good  players  be™ 
cause  they  look  upon  tJie  piayers,  or  to  understand  the 
mystery  of  the  scenery,  because  they  see  the  changes  of 
the  scene,  or  to  be  men  of  genius  because  they  listen  to  a 
drama  of  genius, — as  have  that  reading  and  talking  gene- 
ration to  claim  any  place  or  degree  in  the  world  of  intel- 
lect because  they  read  and  retail  to  each  other  what  is  con- 
stantly teeming  from  the  press.    Not  that  I  would  under- 
value such  an  employment  as  perusing  what  the  mind  of 
man  is  continually  producing,  but  that  I  would  estimate 
the  value  and  duration  of  that  sentimental  life  in  which  so 
many  pride  themselves.      And  I  estimate  it  as  a  mere 
game  or  pastime  ^f  the  faculties,  a  dissipation  of  the  eye 


352  OF    JUDGMENT    TO    COME. 

of  the  mind,  producing  upon  the  intellectual  man  the  same 
effects  which  are  produced  upon  the  sensual  man  by  the 
dissipation  of  his  eye  among  the  various  scenes  and  curi- 
osities of  the  world.  This  sort  of  life  also  must  pass 
away  at  death,  for  its  food  will  then  be  at  an  end,  and  its 
excitement  at  an  end ;  and  in  the  spiritual  and  eternal 
world,  with  which  it  held  no  communion,  it  can  expect 
to  find  no  enjoyment,  unless  God,  as  hath  been  said,  for 
the  sake  of  those  that  never  cried  him  mercy  or  obeyed 
any  word,  should  make  himself  an  egregious  liar. 

Thirdly,  Of  moral  life.  This  is  a  still  higher  reach  of 
human  nature  than  that  which  is  mentioned  above,  for  it 
consists  not  in  the  speculation  and  discovery  of  truth,  but 
in  living  after  the  rules  and  measures  of  truth.  It  is  a 
sacrifice  of  the  heart  in  obedience  to  the  understanding,  a 
conformity  of  the  will  to  the  deliberations  of  reason,  and 
greatly  to  be  praised  wherever  it  is  found  ;  and  though  it 
reacheth  not  into  the  regions  of  life  spiritual,  it  is  far 
above  the  regions  of  life  sensual  and  life  intellectual,  which 
leads  me  often  to  wonder  by  what  strange  perversion  of 
their  office  we  advocates  of  spiritual  life  are  often  found 
railing  against  this  its  nearest  resemblance.  For,  moral 
life  is  not  shunned  by  spiritual  life,  but  embraced  like  a 
younger,  tender  sister.  By  religion  morals  are  sustained, 
enlarged,  purified,  sanctified,  and  eternally  rewarded. 
And  in  those  parts  where  there  is  no  speaking  word  or 
breathing  spirit  to  awaken  spiritual  life,  God  will  hold 
the  people  responsible  for  nothing  more  than  moral  life. 
But  in  those  countries  where  the  means  for  enkindling 
spiritual  life  is  every  man's  possession,  and  its  saving  uses 
known  to  him,  he  cannot  be  guiltless  for  withholding  from 
using  them,  or  desiring  to  possess  the  new  virtue  which 
they  breathe.  Moral  men  are  therefore  not  excusable  for 
refusing  to  enter  into  communion  with  God,  and  enrolling 
themselves  under  the  banner  of  Christ,  who  is  the  great 
teacher  of  pure  morals,  the  great  martyr  in  their  behalf, 
and  their  great  rewarder.     And  though  I  would  speak  to 


OF   JUDGMENT    TO  COMfc^;  ^353 

them  in  soft  and  gracious  language,  yet  to  them  no  less 
than  to  others  the  truth  must  be  spoken,  that  this  life  of 
theirs  hath  its  limitation  at  the  grave.  There  they  put  its 
limitations  of  their  own  free  will.  They  will  not  have  it 
extended  to  eternity — else  why  do  they  refuse  to  devote 
themselves  to  God  no  less  than  to  the  well-being  of  their 
own  souls  and  of  mankind  !  It  indicates  in  them  a  want 
of  that  subordination  which  every  creature  oweth  to  its 
Creator,  a  want  of  reverence  for  his  voice,  a  deadness  to 
his  admonitions,  and  a  dislike  to  his  obedience,  thus  to 
labour,  as  mere  moralists  do,  without  attending  to  his 
word  or  to  the  ministry  of  his  Son.  It  is  not  that  God 
loves  to  have  good  done  only  in  his  own  way,  but  he 
wishes  to  have  it  done  as  extensively  as  possible  ;  and, 
being  alive  to  the  weakness  of  motives  merely  moral,  he 
addressed  us  with  spiritual  considerations,  that  not  only 
the  well-disposed  and  the  naturally  benevolent,  but  that 
all  may  derive  a  strength  to  follow  a  moral  and  benevo- 
lent course.  And  for  any  one  to  stand  in  his  own  strength, 
and  refuse  the  sustenance  of  the  hand  that  made  him  ;  to 
stand  still  at  that  point  in  which  his  natural  constitution 
hath  placed  him  ;  is,  to  my  thought  a  very  great  con- 
tempt of  God,  a  monstrous  rebellion  from  our  proper 
Head,  and  a  lawless  insurrection  against  his  sovereignty. 
And  such  conduct  can  look  for  no  better  treatment  than 
to  pay  the  penalty  of  unrepented  sin  and  unforsaken  wick- 
edness, which  is  sorrow  aixl  death. 

Men  are  constituted  in  various  moulds,  and  the  fashion 
cf  their  inward  man  is  as  various  as  their  natural  face  or 
outward  condition.  Some  are  weak  in  reason,  and  some 
are  strong  ;  some  are  weak  in  passion,  and  some  are 
strong ;  some  are  open  and  enlarged  of  heart,  some  nar- 
row and  confined.  In  some,  mercy  hath  a  sovereign  seat ; 
in  others,  justice ;  in  others  avarice ;  in  others,  benevo- 
lence ;  in  others,  selfishness  ;  and,  in  others,  cruelty. 
And  though  they  had  been  made  in  one  common  mould, 
the  various  aspects  of  the  physical  and  moral  world  would 

45 


354  OF    JUDGMENT    TO   COME. 

have  wrought  them  into  various  tempers.  Some  inhabit 
the  peaceful  country,  nursed  amidst  health  and  simplici- 
ty ;  others  the  crowded  city,  preyed  on  by  disease  and 
vice ;  some  planted  in  posts  of  terrible  danger,  others  of 
ease  and  safety  ;  some  brought  up  under  favourable  as- 
pects of  piety,  friendship,  instruction  and  example  ;  others 
orphans,  outcast  and  ignorant.  And  then  there  is  the  di- 
versity of  times  and  seasons ;  some  born  and  cradled  in 
revolutions,  and  cast  into  the  iron  age  of  war  ;  some  un- 
der the  olive  reign  of  peace  ;  some  under  superstition  and 
tyranny,  others  under  freedom  ;  some  under  the  eye 
and  light  of  knowledge,  others  under  darkness  and  the 
shadow  of  death.  Hence  it  cometh  to  pass,  that  thousands 
and  tens  of  thousands,  and  millions  of  a  generation,  are 
never  able  to  extricate  themselves  out  of  their  dark  and 
pitiful  conditions  into  the  intellectual  and  moral  condition 
Upon  which  we  have  bestowed  our  praise,  but  continue 
dead  and  sensual,  in  a  miserable  and  pitiful  plight,  which 
makes  the  heart  weep  tears  of  blood. 

Therefore  in  the  fullness  of  time,  it  pleased  the  Lord 
■to  make  known  another  kind  of  life,  differing  from  all  the 
rest,  which  might  be  within  the  reach  of  all  forms  and  con- 
ditions of  manhood,  of  every  kindred  and  nation  and 
tongue.  This  is  spiritual  life,  of  which  the  essential  cha- 
racteristic is  to  walk  with  God,  as  it  is  the  characteristic 
of  all  the  rest  to  walk  without  him.  Human  nature  hath 
lost  the  secret  of  its  Creator,  and  of  the  end  for  which  it 
was  created ;  and  among  the  various  inventions  of  super- 
stition, no  people  have  by  any  chance  stumbled  upon  the 
knowledge  of  the  true  God.  There  is  nothing  within  the 
region  of  absurdity  and  untruth  which  the  popular  creed 
hath  not  adopted,  this  only  being  excepted,  the  living 
God,  who  made  heaven  and  earth  and  all  that  dwelleth 
therein.  The  intellectual  man,  when  putting  forth  his  ut- 
most power,  in  the  absence  of  the  sensual  one  the  pre- 
sence of  the  moral  man,  did  in  ancient  times  make  won- 
derfiil  reaches  into  the  arcana  of  the  divine  existence,  but 


0¥    JUUnSIENT   TO    COME.:  355 

had  no  power  to  bring  his  discoveries  home  to  the  me- 
chanical, unspeculative  people,  whose  superstitions  he  was 
fain  to  countenance,  under  the  painful  conviction,  that  no- 
thina:  more  refined  could  consist  with  their  sensual,  unin- 
tellectual  modes  of  life.  He  had  the  plant,  but  he  could 
not  propagate  it  in  the  common  soil.  It  would  not  root. 
The  knowledge  of  the  one  God  would  not  root ;  if  it  had 
it  would  have  borne  fruit. 

But  now  the  knowledge  of  the  true  God  hath  been  re- 
vealed, not  as  the  conclusion  of  difficult  investigation  and 
research,  but  by  description  and  delineation,  as  one  man 
describes  his  fellow  man.  The  attributes  of  his  charac- 
ter are  developed  in  his  word ;  his  works  are  made  known, 
his  providential  care  over  the  earth,  his  dispensation  of 
grace  for  the  recovery  of  man,  his  whole  nature  is  reveal- 
ed in  manifest  light,  and  presented  before  the  human  mind 
to  work  its  proper  effect.  Now,  though  few  men  be  ac- 
quainted with  the  historical  evidence  which  authenticates 
this  record  of  Jehovah,  there  are  very  few  who  can  shut 
their  eyes  to  the  excellency  of  the  divine  nature  there  re- 
corded, or  hinder  it  from  pleasing  the  faculties  of  their 
mind.  They  may  not  know  the  painter,  or  understand 
the  sources  of  his  information,  but  the  picture  is  such  as- 
^ey  cannot  hinder  their  eyes  from  admiring.  The  cha- 
racter of  God,  contained  in  the  Scriptures,  is  to  the  mind 
of  the  common  people  what,  to  illustrate  great  things  by 
small,  the  Apollo  Belvidere,  or  any  other  ancient  statue  is 
to  the  eye  of  the  common  people.  There  is  a  rushing 
conviction  of  its  perfectness.  It  fixeth  in  the  mind.  It 
rules  in  the  mind  over  all  meaner  forms.  It  is  the  model 
of  all  form,  and  that  which  we  could  wish  to  resemble.  I 
am  bold  to  say,  there  is  in  the  minds  of  men  those  moral 
tastes  which  make  the  God  of  the  Christians,  when  he  hath 
been  comprehended,  to  take  a  root  in  the  conviction  and 
admiration,  as  the  most  perfect  model  of  character,  the 
sublime  of  moral  nature.  They  cannot  help  themselves 
from  standing  in  awe  of  the  omnipotent,  omniscient,  Al- 


()56  OF   JUDGMENT    TO    COMK. 

mighty  Holy  One  who  inhabiteth  the  praises  of  eternity. 
And  into  this  instinct  of  human  nature  I  resolve  the  first 
and  earliest  power  which  the  Gospel  hath  over  men,  and 
here  I  place  the  first  germ  of  the  spiritual  life. 

Now,  this  universal  instinct  to  admire  the  perfect  attri- 
butes of  our  God  doth  supersede  at  once  the  distinctions 
of  intellectual  and  unintellectual,  civilized  and  uncivilized, 
and  make  the  M'hole  human  race  alike  impressible  by  it, 
as  they  are  alike  impressible  by  justice,  benevolence,  or 
power.  And,  accordingly,  it  is  found  to  be  so  in  all  sta- 
ges and  conditions  of  man  to  which  the  missionary  ad- 
dresses himself.  He  may  be  resisted  by  false  notions  of 
God,  which,  like  artificial  tastes,  are  supported  by  the 
pride  of  antiquity  and  the  shame  of  change,  as  he  is  among 
the  Brahmins  and  the  Mahomedans,  where  the  vicious  no- 
tion is  defended  by  all  the  interests  of  society  ;  but  when- 
ever he  meets  with  a  nation  not  already  duped  and  delu- 
ded, no  matter  how  degraded,  be  they  Hottentots,  Afri- 
cans, or  Greenlanders,  he  never  fails  to  bring  them  under 
awe  and  reverence  of  the  God  whom  he  declareth.  But 
though,  in  the  general,  we  take  this  acceptableness  of  our 
God  to  human  nature  to  be  the  first  rudiment  of  the  spir- 
itual man,  we  give  the  chief  influence  to  that  part  of  his 
nature  which  is  revealed  in  the  redemption  and  salvation 
of  the  world.  The  attributes  of  the  Almighty  and  all- 
wise  Creator  overawe  the  affection,  and,  being  coupled 
with  those  of  the  beholder  and  the  Judge,  they  strike  ^ 
damp  and  mute  terror,  which  stupifies  and  alienates  th^ 
mind.  And  no  cordial  union  of  affection  with  the  God- 
head, no  constant  love  of  inter-communion,  or  desire  of 
neighbourhood  and  likeness,  ariseth,  until  we  are  brought 
nigh  and  reconciled  by  the  manifestation  of  the  Son  upon 
our  account.  Then  fear  disperseth  and  hope  awakeneth 
from  the  dead,  and  with  hope  comes  joy,  and  with  joy 
comes  affection,  and  the  mind  is  lifted  into  the  condition 
pf  thinking  and  speaking  and  communicating  with  God. 
The  darkness,  and  the  thick  darkness  which  covered  the 


OF   JUDGMENT    TO  COME.  %7 

mind,  is  not  only  removed  by  the  light  of  revelation, 
but  the  light  which  was  unapproachable  and  full  of 
glory,  is  made  accessible,  and  full  of  balmy  health. 
But  on  the  influence  of  God  the  Saviour  we  need  not 
enlarge,  having  developed  it  fully  in  the  third  part  of  this 
argument. 

Then,  after  we  have  been  brought  into  peace  and  hope 
by  the  revelation  of  God  the  Saviour,  we  are  brought  into 
practical  confidence  and  constant  communion  by  the  re- 
velation of  God  the  $a«f4§c9e!r.  The  fall  brought  on  the 
obscuration  of  our  being,  and  under  that  obscuration  a 
thousand  evils  crept  in  upon  the  soul ;  Christ  doth  take 
the  obscuration  off,  and  arise  upon  our  spiritual  darkness 
like  the  sun  of  righteousness,  but  there  wanteth  some  one 
to  dispossess,  one  by  one,  the  evils  which  have  the  do- 
minion over  us.  This  is  done  by  the  revelation  of  the 
Holy  Ghost,  or  God  the  Sanctifier.  Christ  doth  undo 
what  the  fall  did,  he  doth  disarm  the  powers  of  darkness, 
and  turn  the  tide  of  evil  which  set  against  us ;  or,  in 
Scriptural  figure,  he  is  begotten  in  us  the  hope  of  glory ; 
but  to  tend  the  new  birth  the  Holy  Ghost  is  revealed,  who 
doth,  like  a  watchful  nurse,  rear  the  infant  spiritual  crea- 
ture, and  defend  it  from  the  powers  of  darkness,  which 
ever  take  counsel  against  its  life.  This  assurance  of  di- 
vine help  at  hand,  begetteth  prayer  and  activity  and  de- 
vout dependance  upon  God.  It  also  instructeth  us  in 
our  weakness,  and  leadeth  us  to  observe  the  dangers  which 
surround  us,  and  to  perceive  all  the  positions  and  intrench- 
ments  which  the  enemy  hath,  in  the  forms  and  customs  of 
human  life,  and  in  the  affections  of  the  soid  within.  A 
constant  watchfulness,  a  constant  frame  of  prayer,  activi- 
ty of  well-doing,  and  a  constant  communion  with  God, 
take  place  within  the  soul,  instead  of  that  distance  and 
alienation  which  is  its  natural  estate. 

All  this  I  trace  to  the  revelation  which  God  hath  given 
of  himself  in  his  holy  word,  and  being  addressed  to  parts 
and  properties  of  human  nature,  which  are  common  to 


^  m^J^MJtM 


358  OF   JUDGMENT    TO    COME. 

the  minds  of  all  men,  as  eyes  and  ears  and  hands  are  com-^ 
mon  to  their  outward  frame,  it  doth  affect  them  all  alike, 
and  produce  every  where  that  spiritual  life  of  which  I  sta- 
ted the  great  characteristic  to  consist  in  walking  with  God. 
The  nature  of  God  becomes  spread  over  every  thing  na- 
tural and  moral,  outward  and  inward,  as  light  is  spread 
over  the  earth.  We  are  reminded  of  him  always,  and 
never  at  a  distance  from  him  ;  we  live  in  him,  we  move 
in  him,  and  in  him  we  have  our  being.  He  is  incorpora- 
ted with  all  we  admire  and  love  and  wish  for ;  he  is  the 
soul  of  our  ambition,  and  the  spirit  of  our  joy.  We  hate 
what  he  hates,  and  what  he  pities  we  endeavour  to  help  ; 
the  charities  of  his  nature  we  copy,  his  works  we  imitate, 
his  thoughts  we  meditate,  his  ways  we  strive  to  pursue. 
We  are  in  God  new  creatures,  we  are  partakers  of  the  di- 
vine nature,  we  are  members  of  Christ,  we  suffer  with  him, 
we  are  crucified  with  him,  we  are  risen  with  him  to  new- 
ness of  life,  we  walk  with  him,  and  there  remaineth  unto 
us  no  condemnation,  or  wrath  to  come. 

It  is  not  possible  to  mistake  this  life  of  which  I  treat, 
from  sensual,  or  intellectual,  or  moral  life,  for  it  is  distin- 
guished in  every  action  by  being  a  life  in  God,  that  is,  in 
reference  to  God's  will,  in  dependence  upon  God's  grace, 
in  hope  of  God's  forgiveness,  and  in  pursuit  of  God's  fa- 
vour— whereas  all  the  other  are  distinguished  in  every  ac- 
tion by  being  a  life  out  of  God  ;  in  the  first  case,  at  the 
instigation  of  sense,  and  to  gratify  sense  ;  in  the  second 
case,  at  die  instigation  of  intellect,  and  to  discover  the  re- 
lations of  truth,  and  to  utter  them,  for  the  entertainment  of 
ourselves  and  others  ;  in  the  third  case,  to  please  the  mo- 
ral sense,  and  benefit  the  condition  of  men,  and  enjoy  the 
rewards  of  a  well-regulated  and  benevolent  mind,  but  in 
not  one  of  the  three  to  please  the  divine  Being,  and  ad- 
vance his  honour  and  glory  upon  earth.  I  am  aware  that 
there  is  a  moral  life  and  an  intellectual  life  also,  which  do 
not  keep  the  Deity  out  of  sight,  the  one  using  his  moral, 
rules,  the  other  speculating  of  his  nature  and  revelations; 


OF    JUDGMENT    TO    COME.  359 

and,  in  as  far  as  they  do  so,  they  are  to  be  approved ;  but 
they  do  not  pass  into  spiritual  life,  until  he  becomes  not 
the  part,  but  the  whole  of  our  desire,  to  whom  we  dedi- 
cate all  our  powers  of  action  ;  and  until  we  are  alive  to  the 
natural  alienation  and  unwillingness  of  our  minds,  and  find 
reconciliation  and  favour  and  new  life,  through  our  Lord 
and  Saviour  Jesus  Christ.  After  which  resurrection  old 
things  pass  away,  and  our  former  communion  with  God 
turns  out  to  have  been  no  more  than  a  name  to  live,  or  a 
shadow  of  the  thing  which  we  now  possess. 

Nevertheless,  while  I  thus  endeavour  to  keep  the  march- 
es clear  between  spiritual  life  and  the  other  three,  I  am 
not  to  set  forth  the  death  of  the  sensual,  intellectual,  and 
moral  man,  as  necessary  to  the  life  of  the  spiritual  man. 
They  need  to  be  put  to  death  in  as  far  as  they  are  supreme 
over  us.  In  their  mastery  they  are  unmastered,  but  not 
in  their  existence  extinguished.  Their  alienation  to  God 
is  destroyed,  but  their  action  is  not  forbidden.  They  are 
turned  to  his  service,  brought  and  laid  upon  his  altar, 
there  sanctified,  thence  taken,  and  ever  after  consecrated 
to  his  glory.  And  the  eye  continues  to  regale  itself  with 
the  vision  of  natural  scenery,  and  to  praise  the  Lord  for 
his  goodness  to  the  children  of  men  ;  and  the  ear  tastes  the 
dulcet  voice  of  melody  made  in  her  Maker's  praise ;  and 
love  and  elegance  and  taste,  and  stately  mansions,  and 
adorned  fields  and  flowery  gardens,  and  feast  and  mirth, 
and  every  other  decoration  of  life,  are  enjoyed  by  the  spi- 
ritual man  with  a  new  relish,  because  he  is  spiritual. 
And  now  he  layeth  on  every  faculty  of  his  mind  in  the 
full  scent  of  truth,  for  he  would  write  his  Maker's  glory 
with  the  sunbeams  of  science,  and  draw  forth  his  praise 
from  the  regions  of  knowledge.  And  now  he  gratifies 
his  moral  nature  with  a  license  never  before  enjoyed.  He 
finds  its  food  in  every  relation  and  every  occupation  of 
life,  and  becomes  a  light  to  the  blind,  a  help  to  the  needy, 
a  defence  to  the  orphan  and  fatherless  and  unbefriended, 
D.  blessing  unto  all.     And  whereas  the  Great  Spirit,  whom 


^iCO  OF    JUDGMENT    TO    COME. 

he  would  now  resemble,  is  unwearied  in  creating  enjoy- 
ments  for  physical  and  sensual  nature — he  never  ceases  to 
take  them  with  a  thankful  and  joyful  mind  ;  and  whereas 
the  Great  Spirit  is  a  very  fountain  of  intelligence,  who 
hath  made  depths  of  knowledge  for  us  to  fathom,  and 
heights  of  understanding  for  us  to  reach — he  ever  strivcth 
to  know  and  search  out  the  deep  things  of  God ;  and  where- 
as the  Great  Spirit  he  would  resemble  is  unwearied  in  do- 
ing good  to  every  creature  out  of  his  ample  storehouse — 
he  travels  in  his  footsteps,  and  out  of  the  storehouse  given 
to  him,  does  the  same  unwearied  office  of  well-doing  to 
all  within  his  reach. 

For,  truly,  I  abominate  the  spirit  of  ascetic  and  ignor- 
ant devotion,  which,  to  make  men  spiritual,  would  de- 
prive them  of  the  recreations  of  sense,  and  spoil  them  of 
the  high  pursuits  of  intellect ;  would  make  them  crouch 
every  noble  part  of  manhood,  disguise  every  high  propen- 
sity  of  nature,  school  into  slavishness  every  ardent  ima- 
gination, and  bind  in  shackles  every  high  adventure ;  in 
order  to  present  unto  God  a  minced  and  emasculated  pig- 
my of  that  creature  which  he  made  a  little  lower  than  the 
angels,  and  a  fraction  of  those  talents  which  he  made  able 
to  scan  the  highest  heavens.  Away  with  the  notion  to 
the  cells  of  monks  and  the  grates  of  nuns  and  the  caves 

of  hermits it  is  not  for  the  honour  of  man,  nor  for  the 

glory  of  God.  Spiritual  life  is  that  which  pervades  every 
thing  with  a  divine  vigour — stirring  up  and  awakening 
lethargic  faculties,  calling  in  roving  and  wicked  thoughts, 
husbanding  time,  enlightening  conscience,  piloting  all  the 
courses,  filling  all  the  sails  of  action ;  that  Ave  may  make 
a  demonstration  for  God  ten  times  greater  than  the  de- 
monstration we  were  making  for  sense,  for  intellect,  or 
for  morals. 

Now  this  spiritual  life,  you  will  observe,  is  the  life  of 
God  within  the  soul ;  it  is  a  return  of  all  the  faculties  to 
his  neighbourhood  and  communion,  from  that  distance 
to  which  they  were  banished  at  the  fall. — And  to  one  so- 


OP   JUDGMENT   TO   CQME.  361 

created  anew  in  the  image  of  God,  the  curse  is  altogether 
taken  off.  For  the  curse  consisted  in  the  death  of  the 
body  to  sensible  things,  and  the  death  of  the  spirit  to 
things  spiritual  and  divine.  Now,  though  the  body  is  uQt 
made  immortal,  yet  it  is  assured  of  immortality  by 
Christ's  resurrection,  which  is  the  evidence  of  its  own  im- 
mortality, first  fruits  of  them  that  sleep.  And  the  other 
part  of  the  curse,  the  death  of  the  soul  to  perceptions  of 
God  and  works  of  godliness,  is  taken  off,  for  the  soul  hath 
been  made  instinct  with  a  constant  divinity  tf  thought, 
and  discharges  all  its  functions  as  in  the  presence  of  God. 
So  that  the  whole  curse  is  in  effect  taken  off.  We  are 
restored  to  our  heritage  of  life,  and  there  remaineth  for  us 
no  second  condemnation. 

This  may  seem  mysterious,  but  it  is  the  most  beauti- 
ful and  the  most  true  of  all  mysteries,  and  it  is  the  key  to 
all  the  writings  of  St.  Paul.  I  wish  my  time  did  permit 
me  to  illustrate  it  at  length,  but  I  rather  turn  to  the  prac- 
tical object  of  endeavouring  to  stir  you  up  to  the  attain- 
ment of  this  spiritual  life,  by  this  awful  consideration,  that 
under  the  Christian  dispensation  none,  in  whom  this  new 
birth  and  regeneration  have  not  been  wrought,  can  enter 
into  the  kingdom  of  heaven.  I  have  shown  how  sensual 
life  must  be  cut  off  by  death ;  but  spiritual  life  hath  in  its 
very  constitution  an  eternity.  It  consulteth  not  for  the 
flesh  which  is  mortal,  nor  for  the  world  which  is  transient, 
nor  for  the  approbation  of  men  who  decline  like  a  shadow, 
but  for  the  approbation  of  God  alone,  who  is  eternal.  Its 
aspirations  arc  to  heaven  which  changeth  not ;  its  trea- 
sures are  in  heaven  where  nothing  corrupteth.  Its  faith 
is  in  Christ,  the  same  yesterday,  to-day,  and  for  ever ;  its 
communion  is  with  the  Spirit  which  abideth  for  evermore. 
The  whole  elements  of  its  existence  are  eternal,  and  "wher- 
ever this  new  man  is,  there  is  also  the  undivided  assurance 
of  life  eternal. 

These  forms  of  carnal  life,  (which  are  every  one  distin- 
guished  by  their  preference  of  some  of  creation*s  forms. 

46 


3(J2.  OF   JUDGRIENT   TO   COME. 

or  nature's  enjoyTnenfs,  to  the  neglect  and  jGorgetfulness  of 
God  who  created  the  world,  and  enriched  the  heart  with 
its  varied  capacities  of  pleasure,)  do  all  lead  unto  condem- 
nation, and  the  glory  of  them  all  closes  with  present  ex- 
istence ;  but  the  spiritual  life,  which  consults  for  the  hon- 
our and  glory  of  God  and  his  Church,  will  stand  in  judg- 
ment, and  receive  the  reward  of  its  self-denial  and  faithful- 
ness. "To  be  carnally  minded  is  death ;  to  be  spiritual- 
ly minded  is  life  and  peace." 

Now,  finally,  as  this  spiritual  character  is  essential  unto 
vsalvation  from  the  wrath  to  come,  I  hold  myself  called 
upon  to  open  up  the  channels  through  which  it  flows  into 
the  soul,  and  the  mighty  operation  by  which  it  is  begot- 
ten. In  doing  which  office  for  the  sake  of  immortal  souls, 
I  think  it  first  necessary  to  declare  and  avow,  that  nature 
hath  in  herself  no  strength,  nor  the  wisdom  of  the  world 
any  guidance  for  that  spiritual  course  of  life  where- 
of I  am  to  disclose  the  pure  fountains.  Nature  unassist- 
ed, and  the  world  unsubdued,  are  its  greatest  enemies ; 
and  if  you  expect  to  carry  any  one  point  in  it  by  ordinary 
resources  of  knowledge,  or  by  ordinary  force  of  resolu- 
tion, you  will  labour  in  vain  to  the  end  of  your  days,  and 
die  worse  than  you  began.  This  may  appear  wild  and 
mystical  to  those  who  have  not  studied  or  tried  the  rege- 
neration of  life  and  character  which  Christ  requires,  but 
it  is  in  perfect  unison  with  the  nature  of  man.  I  allow  to 
nature  all  her  powers,  and  to  the  world  all  her  accomplish- 
ments of  grace  and  honour,  and  freely  yield  to  them  the 
credit  of  being  able  of  their  ownselves,  unaided  by  God, 
to  bring  forth  all  the  specimens  of  philosophic,  intellectu- 
al, moral,  and  patriotic  men,  whereof  ancient  and  modem 
times  can  boast.  The  greater  part  of  those  noble  charac- 
ters, in  peace  and  war,  which  fill  the  pages  of  history  ;  the 
greater  part  of  those  who  flourish  under  the  eye  and  pat- 
ronage of  honour  and  glory  in  our  own  times,  your  states- 
men,  your  scholars,  your  uncorrupted  senators,  your  ge- 
nerous philanthropists,  are  the  off'spring  of  cultivated  pow~ 


OF    .lUDGMENT    To    rOME.  363 

ers  of  nature,  and  favourable  aspects  of  the  world  ;  and 
when  I  resign  these  excellent  shows  of  character  up  to  the 
province  of  gifted  nature  and  happy  fortune,  it  will  be  seen 
that  I  mean  not  to  disparage  the  powers  of  natural  life, 
while,  I  say  again,  that  they  avail  not  the  least,  but  on  the 
other  hand,  impede  in  producing  the  spiritual  life,  which 
is  indispensible  to  salvation.  It  is  not  to  disparage  nature 
and  the  world  that  I  preface  my  inquiry  with  this  avowal 
of  their  weakness,  but  it  is  to  withdraw  the  mind  from 
these  delusory  regions  of  power  and  wisdom,  to  the  pro- 
per region,  whence  alone  are  to  be  had  that  power  and 
wisdom  which  furnish  the  spiritual  man  for  every  good 
word  and  work. 

Had  the  Almighty  kept  aloof  from  all  interference  in 
our  affairs,  and  given  no  supplement  to  our  knowledge, 
or  lent  no  aid  to  our  endeavours,^  then  is  it  not  manifest 
that  our  theology  would  have  been  what  it  was  in  Greece, 
or  Rome,  or  ancient  Britain,  what  it  is  still  in  nations  that 
know  not  the  revelations  of  God?     Our  distinctions  of 
learning,  of  policy,  of  heroism,  of  rank  and  of  fortune, 
might  perhaps  have  been  much  what  they  were  in  ancient 
civilized  times ;  but  it  is  most  evident,  that  of  spiritual 
life,  which  consists  of  love  to  God  and  living  to  his  glo- 
ry, we  could  have  known  not  a  glimmering ;  knowing 
neither  God,  nor  wherein  his  glory  consists,  nor  how  he 
was  to  be  served.     It  is  to  the  pains  he  has  taken  to  in- 
form us,  and  ingratiate  himself  with  human  nature,  to  the 
revelations  he  has  made  of  his  love  and  amiable  charac- 
ter, of  his  free  forgiveness  of  our  sins,  of  his  ample  reward 
and  plentiful  help  to  holiness  of  life,  that  we  are  to  impute 
any  progress  we  make  in  a  new  nature  and  a  nearer  re- 
semblance to  his  divine  image.  Therefore,  the  Almighty, 
the  doing  of  the  Almighty,  the  free  grace  and  gift  of  God, 
not  nature's  innate  powers,  or  the  world's  patronage  and 
approbation,  is  what  we  have  to  thank  for  any  progress 
we  have  made — is  what  we  have  to  look  to  for  any  pro- 
gress we  have  to  make  in  the  life  which  scripture  calleth 


Mi  <»F   JUDGMENT    TO    COME. 

spiritual  or  divini! ;  and  which  I  have  declared  to  be  the 
only  deliverance  from  wrath  to  come. 

The  evangelical  preachers  therefore,  are  right  in  refer- 
ring all  past  progress,  and  deriving  all  hope  of  future  pro- 
gress from  free  unmerited  grace,  from  the  influence  and 
power  of  the  Spirit  of  God ;  and  the  moral  preachers  who 
uphold  man's  power  to  aid  and  abet  the  v/ork,  and  man's 
right  to  share  in  the  glory,  are  doubtless  in  the  wrong, 
inasmuch  as  human  nature,  in  her  most  gifted  forms  and 
in  her  most  favourable  moods  and  conditions,  did  never 
win  any  way  towards  the  divinity,  till  the  divinity  himself 
gave  the  knowledge  to  inform  her,  the  impulse  to  move 
her,  and  the  motives  to  carry  her  on.  But  the  evangeli- 
cal preachers,  as  they  are  called,  though  right  in  the  main 
drift  of  their  discoursing,  are  defective,  it  seems  to  me, 
in  the  wisdom  of  their  details ;  and  herein,  as  I  think,  is 
their  chief  defect,  in  giving  too  little  weight  to  the  word 
of  God,  which  they  hold  to  be  a  dead  inefficient  letter 
until  the  Spirit  of  God  put  meaning  into  its  passages. 
This  is  at  once  to  lock  up  the  great  storehouse  of  truth, 
W'hich  God  huth  in  every  part  accommodated  to  the  wants 
and  faculties  of  man,  and  to  leave  the  world  in  as  starving 
a  state  as  ever.  We  are  out  at  sea  once  more,  and  have 
no  star  to  guide  our  way.  I,  as  a  preacher,  cannot  move 
a  step  with  an  unregenerate  man,  if  so  be  that  we  cannot 
come  into  contact  upon  the  word  of  God.  I  must  shut 
up  the  prophecy  and  seal  the  testimony,  if  so  be  that  to 
his  understanding  it  is  a  blank  and  unmeaning  legend ; 
and  we  must  go  a  cruising  over  the  handy  works  and 
providence  of  Grod,  if  so  be  that  his  word  is  dark  to  us  as 
darkest  midnight.  Now  I  do  not  wish  to  go  to  war  with 
the  evangelical  preachers,  I  love  them  so  well,  but  I  can- 
not help  challenging  them,  why  they  preach  as  they  wise- 
ly do,  the  truths  of  Christ  crucified  to  the  unregenerate,  if 
so  be  the  unregenerate  can  by  no  means  lay  hand  upon  any 
of  these  truths.  All  their  practice  confutes  their  theo- 
ry, that  the  word  of  God  is  a  riddle  unrcsolvable,  a  mys- 


OF   JUDGMENT    TO    CO!»-i;.  :J65 

tery  unsearchable,  which  cannot  be  found  out  by  the  un- 
derstanding of  men.  And  yet,  neither  are  they  altoge- 
ther wrong  in  this .  matter,  upon  which  it  is  very  impor- 
tant to  apprehend  the  exact  truth,  more  especially  as  it  is 
a  truth  most  easy  to  be  apprehended,  and  most  necessary 
to  the  progress  of  spiritual  life,  and  the  deliverance  of  the 
wrath  to  come. 

They  are  right,  in  as  far  as  this  goes,  that  the  truth  re- 
vealed in  the  word  of  God  concerning  his  own  nature, 
concerning  our  redemption,  concerning  creation,  and  pro- 
vidence, and  futurity,  concerning  the  duty  of  man  to  his 
Maker,  and  our  duty  to  each  other  in  a  spiritual  sense; 
that  all  this  truth,  human  nature  could  never  have  discov- 
ered ;  and  therefore  she  ought  for  ever  to  acknowledge 
herself  debtor  to  God  for  all  the  effects  which  it  produc- 
eth  upon  her  ow  n  condition  and  upon  the  condition  of  the 
world.  Therefore,  here  again  we  are  at  once,  as  to  that 
party  to  whom  all  the/ gratitude  and  glory  should  be  ren- 
dered. But  so  far  from  giving  into  their  position,  that 
the  Bible  is  a  sealed  book  to  men  in  their  natural  estate,  I 
hold  this  diametrically  opposite  position.  That  there  is  not 
a  book  v/hich,  being  read  with  all  the  faculties  of  the  na- 
tural man,  will  produce  upon  the  natural  man  so  strong 
an  impression  ;  will  so  exalt  his  imagination,  so  convince 
his  mind,  so  rebuke  his  sins,  so  captivate  his  affections,  so 
overawe  his  wilfulness,  arrest  all  the  thoughts  of  his  mind, 
and  touch  all  the  feelings  of  his  heart.  That  in  truth  it  is 
an  arrow,  or  rather  a  quiver  full  of  arrows,  aimed  with  a 
divine  dexterity,  to  strike  into  the  inward  parts  of  men. 
And,  if  any  one  ask  me  to  prove  this  position,  I  have  my 
own  experience  to  refer  to,  which,  with  a  constant  witness, 
testifies  that  God's  word  hath  been  quick  and  powerful,, 
and  sharper  than  any  two-edged  sword ;  and  I  have  the 
experience  of  all  converted  men  of  whom  I  have  read,  in 
whose  conversion  the  word  of  God  was  the  main  instru- 
ment ;  I  have  David's  and  Paul's  constant  declarations, 
that  it  is  able  to  make  one  wise  unto  salvation. 


3G()  OF   JUUGMKNT    TO    COME. 

Now  when  I  have  often  urged  upon  the  Plvangelical 
brethren  the  necessity  of  pressing  their  people  to  the 
word  of  God  as  a  very  mentor  in  all  cases  and  condi- 
tions of  life,  and  the  folly  of  preaching  them  away  from 
it,  by  casting  clouds  and  darkness  and  myster}-^  around 
its  approach,  stating  unto  them  what  hath  been  stated 
above,  they  have  always  met  me  with  this  reply  :  If  the 
book  of  God  be  intelligible  to  natural  men,  how  come 
they  to  remain  so  ignorant  of  it  and  so  disaffected  to  it  ? 
To  this  I  answer,  that  they  read  it  but  little,  many  of 
them  not  at  all ;  that  when  they  do  read  it,  they  read  it 
often  for  form's  sake,  and  consequently  derive  no  bene- 
fit, because  they  seek  none  ;  although  even  then  it  send- 
eth  quivering  thoughts  into  their  inmost  breasts  :  or  they 
read  it  for  taste's  sake ;  and  are  gratified  in  all  the  cri- 
tical and  imaginative  parts  of  the  mind,  farther  than 
which  they  aimed  not  ;  but  if  they  read  for  edification's 
sake,  to  know  God  and  Christ  and  human  responsibility, 
then  it  never  fareth  to  any  reader  to  read  in  vain.  But 
what  fruit  of  conviction  cometh  out  of  it  they  ask  ? 
That  is  another  question,  to  be  touched  immediately. 
Yet  that  seed  was  as  good  seed,  as  able  to  strike  root 
and  bear  increase,  which  fell  by  the  way-side  among 
thorns,  and  on  the  face  of  barren  rocks,  as  that  which 
fell  into  the  genial  soil :  so  also  are  those  impressions 
made  upon  the  natural  man  by  his  study  of  the  Word, 
as  fit  to  come  forth  into  the  new  birth  and  the  spiritual 
life,  as  those  which  actually  do  generate  in  spiritual 
men ;  but  they  hold  not  good,  because  of  counteracting 
influences,  kindred  to  those  in  the  parable ;  the  devil 
plucks  them  away,  the  hot  sun  of  lust  and  pleasure 
scorches  them,  or  the  thorns  of  worldly  avocations 
choke  them.  Yet,  though  they  issue  not  in  fruit,  by 
these  impressions,  which  this  Word  doth  carry  in  every 
bosom,  and  which  God  would  bless  were  his  bless- 
ing cared  for  or  sought  for,  by  these  impressions  will 
natural  men  be  juds^ed  and  condemned  in  the  terrible 


OF   JUDGMENT    TO    COME.  367 

day  of  the  Lord.  Let  not  God's  word  be  blamed,  there- 
fore, which  is  like  the  sun  to  the  inward  soul,  heating  it 
and  inflaming  it  to  what  is  good  ;  but  let  the  wicked 
preferences  which  men  give  to  every  other  impression, 
of  pleasure,  vanity,  interest  and  worldly  occupations,  be 
blamed,  and  let  them  be  taught  to  relax  their  love  of 
these,  that  the  other  may  grow  into  its  natural  strength 
and  fruitfulness. 

Do  I,  then,  while  I  thus  would  unveil  the  written 
word  of  God  as  a  document  of  salvation,  and  a  patent  of 
everlasting  life  to  every  one  who  looketh  upon  it  with  a 
reflective  mind ;  do  I  assert  that  the  natural  man  seeth 
into  it  as  deeply  as  doth  the  spiritual  man  ?  No.  Nei- 
ther doth  one  spiritual  man  see  into  it  as  another  spiritual 
man.  'Tis  a  mere  glimmering,  a  faint  ray  and  streak  of 
dawn  we  perceive  at  first,  but  not  the  less  to  be  noted  or 
prized  as  the  hope  of  coming  day.  It  groweth  and 
groweth  till  the  whofe  mind  be  overspread,  and  the  whole 
heart  be  warmed,  and  the  whole  life  fructified.  It  waxeth 
more  useful  as  we  use  it  more.  According  as  we  do 
more,  we  understand  more.  According  as  we  enter  into 
the  obedience  of  it  we  taste  its  more  exquisite  sweet- 
ness. As  nature  yieldeth,  the  spirit  quickeneth  ;  as  the 
old  man  waxeth  fainter  under  his  crucifixion,  the  new 
man  waxeth  stronger  to  his  resurrection.  And  what 
needeth  there  more  talk  about  this  simple  matter,  than 
to  say  with  the  Psalmist,  The  law  of  the  Lord  is  per- 
fect, converting  the  soul ;  the  testimony  of  the  Lord  is 
sure,  making  wise  the  simple ;  the  statutes  of  the  Lord 
are  right,  rejoicing  the  heart ;  the  commandment  of  the 
Lord  is  pure,  enlightening  the  eyes  ;  the  fear  of  the  Lord 
is  clear,  enduring  for  ever  ;  the  judgments  of  the  Lord 
are  true  and  righteous  altogether. 

Therefore,  so  far  from  shutting  up  and  sealing  the 
precious  word  of  God  with  any  cover,  we  open  it  to  your 
minds  and  hearts  as  a  very  mine  of  treasure  and  inex- 
haustible storehouse  of  food,  the  armory  out  of  which 


368  OF   JUUCMKNT    TO    COME. 

you  are  to  be  equipped,  defended,  reinforced,  made  val- 
orous and  victorious  in  spiritual  life.  History  feedeth 
the  natural  knowledge  of  man  ;  commerce  feedeth  his 
natural  appetites  with  all  the  various  produce  of  the 
earth;  poetry  feedeth  his  fancy  ;  courts  cultivate  his  po- 
licy ;  war  his  valorous  chivalry  ;  and  arts  his  inexhausti- 
ble skill ;  by  the  combination  of  which,  and  other  active 
agents,  all  the  varieties  of  character,  from  the  king  to  the 
peasant,  are  forged  out.  But,  alas  !  not  one  ot  them 
availeth  one  jot  to  call  forth  the  spiritual  man.  They 
will  stifle  and  slay  his  life  when  it  hath  been  procreated; 
to  give  it  birth,  they  avail  no  more  than  they  do  to  re- 
store life  again  to  the  coldvcjlay  of  one  deceased.  So  true 
are  the  averments  of  Scripture,  that  this  world'  is  dead 
in  trespasses  and  sins,. and  that  the  natural  man  knoweth 
not  the  things  of  the  Spirit  of  God.  These  forms  of 
manhood,  forged  in  the  great  workshop  of  the  world, 
never  dream  that  there  is  a  nobler  form  still ;  and  when 
it  cometh  out  in  its  gracefulness  before  them,  they  know 
not  its  worth,  but  hold  it  in  derision  and  tread  it  under 
foot.  And  yet  there  are  many  of  these  noble  specimens 
of  manhood  who  peruse  the  word  of  God  from  year  to 
year,  without  coming  to  recognise,  that,  with  all  their 
pomp  and  splendid  accomplishments,  they  are  hateful  in 
the  sight  of  God,  and  will  be  dismissed  for  ever  from  his 
righteous  presence.  But  the  word  of  God,  though  they 
catch  not  its  meaning,  is  not  veiled  from  their  apprehen- 
sion, but  their  apprehension  Satan  darkeneth  and  veil- 
eth  so  that  no  ray  of  its  piercing  intelligence  can  reach 
them  through  the  veils  of  the  world,  the  devil,  and  the 
flesh. 

This  brings  us  to  the  true  form  in  which  the  evangeli- 
cal preacher  should  put  this  position  ;  not,  that  the  word 
of  God  is  unintelligible  to  nature,  but,  tliat  the  mind 
may  be  so  occupied  with  a  thousand  possessors  as  not  to 
apprehend  it.  He  should  lay  the  blame,  not  upon  the  ob- 
scurity of  the  word,  but  upon  the   occupations  of  the 


OF    JUDGxMENT    TO    COME.  3C9 

mind.  Then  he  should  set  forth,  as  our  Lord  doth  in 
the  parable  of  the  sower,  the  various  enemies  which 
hinder  its  influence,  carefully  detecting  and  uncovering 
the  veils  which  Satan  casteth  over  each  class  of  readers 
while  they  pursue  the  holy  text,  obscuring  all  its  light, 
and  leaving  the  spirit  in  as  great  ignorance  of  God  as  it 
found  him.  The  Jew  readeth,  but  there  is  a  veil  over 
his  eye  while  he  readeth  Moses  and  the  prophets ;  the 
Mahomedan  readeth,  and  blasphemes  while  he  readeth ; 
the  Hindoo  readeth,  but  gathers  no  savour  of  truth. 
When  Missionaries  deal  with  the  Jew,  the  Mahomedan 
and  the  Hindoo,  what  method  do  they  follow  ? — they  do 
not  blast  their  purpose  by  telling  the  people  the  book 
has  no  meaning  in  it  to  their  unregencrate  eye,  but  they 
compare  texts  with  the  Jew,  they  outargue  the  Mahome- 
dan, and  they  try  to  rouse  the  slumbering  reason  of  the 
Hindoo  ;  they  deal  skilfully  with  the  men,  studying  their 
several  dilemmas  of  ignorance  and  prejudice,  and  doing 
their  endeavours  to  extricate  them  into  the  clear  apprehen- 
sion of  truth.  Now,  in  the  name  of  consistency,  I  ask, 
why  we  should  not  employ  the  self-same  method  with 
those  at  home  ?  to  whom,  however  dark  the  Word  may 
be  supposed,  it  surely  speaks  a  more  intelligible  lan- 
guage, being  believed  by  them,  revered  by  them,  and 
written  in  the  language  of  their  mother,  than  it  doth 
to  these  foreigners,  who  know  not  its  language,  believe 
not  its  divine  original,  and  hate  those  who  seek  to  per- 
suade them  of  its  truth.  And  yet  with  the  foreigner  yoii 
take  wise  and  skilful  measures  to  couch  the  eye  of 
his  ignorant  mind  ;  to  the  man  at  home  you  present  the 
cold  blank  coverlet  of  the  book,  saying,  The  inward 
spirit  of  it  is  to  him  quite  incomprehensible. 

Oh !  I  hate  such  ignorant  prating,  because  it  taketh 
the  high  airs  of  orthodoxy,  and  would  blast  me  as  a  he- 
retical liar,  if  I  go  to  teach  the  people  that  the  word  of 
God  is  a  well-spring  of  life,  unto  which  they  have  but 
to  stoop  their  lips  in  order  to  taste  its  sweet  and  refresh- 

47 


370  OF    JDUGMENT     lO    COME. 

ing  waters,  and  be  nourished  unto  life  eternal.  But 
these  high  airs  and  pitiful  pelting  words  are  very  trifling 
to  me,  if  I  could  but  pei  suade  men  to  dismiss  all  this 
cant  about  the  mysteriousness  and  profound  darkness  of 
the  word  of  God,  and  sift  their  own  inward  selves  to  find 
out  what  lethargy  of  conception  or  blind  of  prejudice 
what  unwillingness  of  mind,  or  full  possession  of  world, 
ly  engagements,  hath  hitherto  hindered  them  from  drink- 
ing life  unto  their  souls  from  the  fountain  of  living 
waters.  But  if  I  go  about  to  persuade  my  brethren 
against  the  truth  of  experience,  against  the  very  sense 
and  meaning  of  revelation,  -against  my  own  conviction, 
that  they  may  read  till  their  eye  grows  dim  with  age 
without  apprehending  one  word,  unless  it  should  please 
God  by  methods  unrevealed  to  conjure  intelligence  into 
the  hieroglyphic  page ;  what  do  I  but  interpose  another 
gulf  between  man  and  his  Maker,  dash  the  full  cup  of 
spiritual  sweets  from  his  lips,  and  leave  him  as  lonely, 
helpless,  and  desolate,  as  he  was  before  the  lion  of  the 
tribe  of  Judah  did  take  the  book  of  God's  hidden  se- 
crets, and  psevail  to  unloose  the  seals  thereof. 

Therefore,  I  cast  off  their  ignorant  and  scholastic 
methods,  and  expound  to  my  brethren,  for  whose  re- 
generation I  travail  as  one  in  birth,  that  if  they  -will 
but  approach  this  book  of  the  Lord's  in  a  reverent, 
humble,  and  teachable  disposition,  i,t  will  correct,  re- 
prove, and  instruct  them  in  righteousness,  and  lay  the 
seeds  of  that  everlasting  life  which  we  have  undertaken 
in  the  strength  of  God  to  disclose.  This  book  is  the 
voice  of  the  Spirit  of  God,  which,  if  we  disrespect, 
we  cut  ourselves  oflf  from  all  his  further  communinors. 
They  talk  as  if  a  stroke  of  the  Spirit  were  needed  be- 
fore the  Word  can  be  perused.  I  say,  no.  The  Word, 
which  is  the  legible  Spirit,  must  be  had  in  reverence, 
and  perused  and  thought  on,  and  altogether  treated  as 
it  deserves,  or  else  God  will  give  no  further  inspirations. 
What,  in  the  name  of  divine  wisdom  and  of  common 


OF   JUDGMENT    TO  COME.  3f I 

sense,  will  God  allow  all  the  visitations  of  his  Spirit  to 
prophet,  priest  and  seer,  which  were  committed  to  \vTiting, 
that  men  might  know  and  stand  in  awe  of  him — will  he 
allow  the  visitation  of  his  own  Son,  his  doctrines,  his 
death,  his  resurrection,  and  his  salvation — will  he  allow 
the  legacy  of  spiritual  gifts  and  graces  promised  and  press- 
ed upon  the  children  of  men — will  he  allow  all  this  record 
and  testament  of  divine  gifts  to  go  into  a  kind  of  dissue- 
tude,  to  die  into  obscurity  and  death,  to  be  misused,  ne- 
glected and  spurned,  and  to  one  that  is  so  holding  them 
in  contempt  and  neglect,  come  with  a  divine  and  master- 
ful effusion  of  his  grace,  and  enforce  upon  his  unwilling 
soul  that  understanding  and  regard  of  his  Word  which 
heretofore  he  had  not,  nor  cared  not  to  have?  I  say  not. 
But,  upon  the  other  hand,  he  will  honour  his  Word  by 
testimonies  of  his  Spirit,  the  residue  of  which  he  retaineth 
in  order  to  honour  the  record  which  he  hath  given.  Me 
will  give  us  his  Spirit  just  in  proportion  to  our  reverence 
and  use  of  his  Word.  The  Word  is  the  first  thing,  the 
Spirit  is  the  next  thing,  or  rather  they  are  two  things 
which  should  never  be  parted.  Keep  aloof  from  the  ora- 
cles of  God,  keep  aloof  from  the  places  Avhere  they  are 
discoursed  of,  from  the  companies  which  fulfil  them,  and 
you  are  not  far  from  the  kingdom  of  Satan.  Come  to 
the  Word,  and  meditate  thereon ;  go  w^here  its  truths  are 
proclaimed,  watch  at  the  gates  where  divine  wisdom 
speaketh,  and  look  upon  the  men  whose  lives  she  adorn- 
eth,  and  you  are  not  far  from  the  kingdom  of  God.  Think 
you  not,  that  because  the  Ethiopian  eunuch  read  in  Isaiah 
that  Philip  was  ordered  to  join  himself  to  his  chariot,  and 
preach  unto  him  Christ,  so  if  you  read,  as  he  read,  seek- 
ing intelligence,  God  will  send  an  interpreter  of  what  is 
dark  to  your  hand,  or  send  the  unction  and  teaching  of  the 
Spirit  over  your  very  bosom  ? 

And  yet,  while  I  will  continue  so  long  as  I  live  to  op- 
pose this  scarfing  up  of  the  glory  of  the  everlasting  Word, 
I  will  do  justice  to  the  motive  which  moves  the  evange- 


3T2  OF   .lUDG^MENl'  TO   COM  I.. 

lical  preachers  to  this  unwary  and  most  ruinous  proce- 
dure. They  think  that  they  secure  to  God  the  entire  glo- 
ry of  the  conversion  of  all  men  out  of  darkness  into  light, 
by  stripping  the  word  of  God  of  all  intrinsic  efficacy. 
Now,  sooner  than  divide  the  glory  between  God  and  an- 
other, might  the  tongue  cleave  to  the  roof  of  my  mouth  ! 
But  what,  do  they  mean  to  say,  that  the  word  of  God  is 
not  a  power  of  God,  or  that  the  glory  given  to  the  Word 
is  abstracted  from  himself?  The  word  of  God  I  hold  to 
be  the  sum  total  of  all  the  world  knows  of  God.  It  is  his 
picture,  his  procedure,  his  mind,  his  will,  his  truth.  It 
is  the  annals  of  our  creation,  our  providence,  our  redemp- 
tion. It  is  his  book  of  arguments,  his  book  of  persua- 
sions, his  book  of  promises.  The  knowledge  which 
is  in  it,  is  the  food  of  the  new  man  ;  the  acts  of  divine 
love  which  are  in  it,  are  the  consolation  of  the  new  man ; 
the  assurances  of  divine  aid  which  are  in  it,  are  his 
strength  and  his  consolation.  And  they  are  guilty  of  the 
most  daring  profanation  who  would  take  the  glory  from 
the  Word  wherever  they  may  please  to  bestow  it.  They 
that  shut  it  either  by  force  of  power  or  by  force  of  per- 
suasion, or  by  force  of  a  refined  theology,  against  any 
mortal,  do  make  themselves  obnoxious  to  the  first  and 
last  imprecations  of  the  New  Testament,  and  ten  thou- 
ssnd  denunciations  of  the  Old,  But  do  I,  in  thus  giving 
a  seat  of  highest  honour  and  most  powerful  authority  to 
the  word  of  God,  abstract  honour  and  influence  from  God 
himself,  or  the  spirit  of  God  ?  God  forbid  !  Every  truth 
in  the  revealed  Word  is  a  treasure  sent  from  God  to  a 
needy  world,  for  the  want  of  \vhich  that  world  would  fare 
the  worse ;  and  whatever  benefits  it  doth  impart,  are  to 
be  ascribed  to  God,  as  simply  as  if  they  had  been  impart- 
ed at  first  hand,  and  visibly  from  heaven.  God  knoWn 
ing  human  nature,  that  it  was  a  fine  intellectual,  moral 
structure,  capable  of  being  moved  by  ethereal  and  lofty 
truth,  and  of  being  won  over  to  right  by  argument  and 
affection  rather  than  tyrannic  force,  hath,  out  of  a  high  re- 


OF   JUDGMENT    TO    COME.  373 

spect,  and  a  wise  accommodation  to  our  faculties,  pre- 
sented in  his  Word  such  aliment  as  the  soul  of  man  re- 
joiceth  in.     For  the  soui,  like  the  body,  hath  its  wise  and 
intricate  structure,  and  that  kno^viedge  which  it  taketh  in, 
like  the  food  which  we  eat.  setteth  on  work  a  thousand 
organs,  which,   healthily  acted  upon  by  the  wholesome 
nourishment,  do  digest  and  transfarm  the  same,  and  bring 
forth  strength,  and  beauty,  and  grace.     And  as  to  God, 
who  sendeth  food,  we  ascribe  the  glory  of  our  bodily 
strength  which  that  food  refresheth  and  upholdeth,  so  to 
God  who  hath  sent  his  Word  to  be  the  food  of  the  divine 
life,  we  ought  equally  to  ascribe  the  divine  life  which  that 
word  engenders  and  maintains.     I  do  allow,  at  the  same 
time,  that  as  unwholesome  food  and  irregular  living  do 
corrupt  the  body,  and  make  all  its  organs  sickly  and  dis- 
eased ;  so  the  use  of  this  world's  ungodly  maxims,  and 
the  observance  of  their  evil  customs,  as  well  as  the  natural 
corruption  of  the  soul  itself,  have  communicated  various 
disorders  and  derangements  to  the  frame- work  of  the  spirit 
of  man.     And  I  am  far  from  alledging  that  there  is  no  ne- 
cessity for  a  divine  regeneration  of  human  nature  by  the 
Spirit  of  God.     On  the  office  of  the  Spirit  in  building  up 
spiritual  life  I  shall  immediately  speak.     My  argument 
now  is  not  against  his  operation,  but  in  behalf  of  the  ope- 
ration of  the  Word.  I  do  not  wish  to  disparage  the  Spirit, 
but  I  will  not  have  the  Word  disparaged  as  it  is  wont  to 
be.     For  the  Word  is  the  audible  voice  of  the  Spirit,  his 
letter  to  us  of  remonstrance,  of  love,  of  entreaty ;  which 
neglecting,  we  shall  have  no  closer,  more  inward  admoni- 
tion ;  which  paying  respect  and  giving  heed  to,  as  to  a 
light  that  shineth  in  a  dark  place,  the  day  shall  dawn,  and 
the  day-star  arise  on  our  hearts. 

Therefore,  if  those  that  are  meditating  to  stand  in  the 
day  of  judgment,  would  prosper  in  their  hearts'  desire, 
they  must  address  their  souls  to  the  perusal  of  God's 
word,  and  meditate  it  with  their  whole  hearts ;  believing 
all  its  representations  of  God's  goodness,  and  justice,  and 


t574  OF    JUDGMENT    TO    COME. 

truth ;  receiving  all  God's  gifts  of  creation,  and  provi- 
dence, and  redemption,  as  an  earnest  of  his  further  gifts 
of  sanctification  and  everlasting  life.  They  must  not  on- 
ly read,  but  reflect ;  they  must  not  only  reflect,  but  they 
must  discourse  and  entertain  discourse  upon  it.  They 
must  not  only  receive  it,  but  reject  that  which  opposeth 
it,  with  all  the  habits  which  contravene  it  ;f  in  desiring  and 
doing  which,  they  should  repose  their  trust  upon  God, 
and  give  praise  to  him,  for  thej^are  reading,  reflecting,  and 
acting  upon  that  which  he  bestowed.  Their  travelling 
with  his  word  they  ought  to  regard  as  a  travelling  with 
himself.  If  ever  they  detach  the  word  from  the  mouth 
and  heart  of  him  that  speaketh  it,  then  it  will  become  a 
snare  to  withdrav/  them  from  God ;  but  if  they  keep  in 
mind,  that  when  it  instructs,  God  instructs  ;  when  it  en- 
treats, God  entreats ;  when  it  breathes  tenderness,  God 
breathes  tenderness  ;  when  it  offers,  God  offers  ;  when  it 
threatens,  God  threatens :  then  I  declare  before  all  wise 
and  pious  men,  I  see  not  what  evil  can  accrue  ;  I  rather 
wonder  that  all  good  should  not  accrue  from  the  greatest 
and  the  closest  travelling  with  the  word  of  God. 

While  the  soul  inheriteth  in  the  word,  dwelling  and 
feeding  thereon,  it  ought  to  inhere  in  the  Spirit  of  God, 
with  whose  word  it  communeth  ;  just  as  when  you  hear 
a  man  speak,  you  do  not  separate  his  words  from  the  soul 
Avhich  utters  them,  unless  you  believe  him  a  deceiver, 
which,  if  you  believe  God  to  be,  I  pray  you  to  cast  his 
word  aside.  For  what  are  words  ?  Words,  if  I  may  so 
speak,  are  a  body  to  the  soul ;  finer,  more  expressive, 
more  varied  than  the  fleshly  body.  By  them  she  doth  ex- 
press her  unseen  emotions  and  passions  to  another  soul, 
which,  catching  the  meaning  of  the  same,  reacheth  forth 
a  kindred  implement  of  being  ;  they  communicate  with 
each  other,  they  embrace  each  other,  they  rejoice  in  each 
other,  they  dwell  in  each  other,  they  travel  in  company 
over  spiritual  and  intellectual  worlds  by  this  airy  vehicle 
of  words.    Oh,  what  a  glorious  invention  is  this  of  words ! 


OF   JUDGMENT    TO  COME.  .37'> 

It  makes  the  soul  visible,  tangible,  impressible  ;  enabling 
it  to  dwell  in  many  places  at  once  OA^er  the  habitable  earth  ; 
it  preserveth  the  soul  upon  the  earth  long  after  the  body  is 
dead  in  the  grave ;  yea,  it  breaketh  the  bond  of  death,  and 
toucheth  the  clayey  lips  of  the  deceased  with  their  wonted 
fires.  We  converse  with  them,  we  live  with  them,  we 
call  them  from  their  spheres ;  they  come,  they  tarry,  not 
till  the  dawn  of  morning,  or  the  crowing  of  morning's 
messenger,  like  the  spirit  of  superstition,  but  they  stay 
with  us  days,  and  nights,  and  for  ever ;  and  we  can  gather 
a  general  assembly  of  departed  worthies,  we  can  have  them 
in  our  closets,  they  will  instruct  us,  they  will  exhort  us, 
they  will  make  us  merry ;  they  will  make  us  great  and 
good,  and  teach  us  to  fulfil  the  same  good  and  noble  offi- 
ces to  those  who  follow  after  us. 

Such,  even  such,  is  the  word  of  God,  a  link  between 
the  soul  of  man  and  the  soul  of  God,  a  stage  whereon  hea- 
ven meeteth  with  earth,  to  bless  her  needy  children.  The 
spirit  of  man  there  communeth  and  consorteth  with  the 
Spirit  of  God.  The  Spirit  of  God  hath  also  taken  the 
artificial  body  of  words,  and  putteth  forth  his  feelings 
to  call  forth  the  feelings  of  man  ;  and  the  feelings  of  man 
come  forth  to  the  embodied  feelings  of  the  Spirit  of  God, 
even  as  they  come  forth  to  the  embodied  feelings  of  the 
spirit  of  man,  because  they  are  embodied  after  the  same 
fashion  and  with  equal  favour.  And  so  it  cometh  to 
pass,  that  communion  with  the  Holy  Ghost  is  engender- 
ed, and  then  the  airy  vehicle  of  words  is  nothing ;  but  if 
the  communion  faileth,  it  nuist  be  resorted  to  again,  as 
the  only  instrument  given  by  heaven  unto  men  for  that 
sanctifying  office. 

If  ever  this  recollection  goeth  out  of  the  mind,  that 
the  Word  is  but  the  voice  of  the  Spirit,  and  the  instru- 
ment of  holding  intercourse  between  two  spirits,  the 
soul  of  man  and  the  Spirit  of  God  ;  if  the  Spirit  of  God 
be  not  beheld  through  the  transparent  screen,  exhibiting 
his  various  affections  towards  us ;  if  the  screen  alone  be 


.576 


OP   JUDGMENT    TO    C'OMK. 


looked  upon,  its  beauty,  its  structure,  its  richness,  its 
usefulness,  then  evils  accrue  which  I  will  open  up  as 
briefly  as  I  can. 

This  I  have  found,  from  experience,  that  when  I  peru- 
sed the  word  of  God,  without  putting  it  into  the  mouth 
of  the  Spirit  of  God,  and  communing  with  him  through 
that  avenue,  I  have  grown  in  theoretical  knowledge  of 
theology  and  spiritual  life,  without  feeling  any  thing  of  its 
power ;  my  head  engaged,  my  intellect  and  taste  gratifi- 
ed, my  heart  not  humbled,  not  convinced,  not  warmed 
with  divine  love.  And  though  I  knew  it  to  be  all  the 
gift  of  God,  I  have  grown  insensible  to  the  giver,  and 
made  his  written  word  another  field  on  which  to  build 
idolatry  of  myself,  and  carry  discomfiture  upon  the  weak- 
ness and  wickedi"iess  of  others.  For,  look  abroad,  and 
consider  the  proneness  of  man  to  forget  his  Maker,  how- 
ever enriched  and  surrounded  by  his  Maker's  gifts,  to 
take  the  glory  to  himself,  and  to  use  all  the  blessings  of 
God  as  the  ladder  upon  which  to  elevate  his  own  ambi- 
tious consequence  :  For  example,  how  nature  becomes 
the  god  of  the  man  who  turns  her  into  poetry,  exhibits 
her  in  painting,  or  rears  his  tasteful  dwelling  among  her 
choicest  scenes  ;  he  sighs  over  her,  and  devoutly  beholds 
her,  and  lauds  her  with  an  exalted  song,  and  'takes  his 
fdl  from  his  mother's  bosom,'  as  the  profane  poet  says. 
Witness  again  a  man  who  sets  his  heart  upon  the  boun- 
ties of  Providence,  and  stores  his  house  with  the  fiirst  es- 
sence of  all  things,  until  it  is  a  very  cabinet  of  rarest  and 
most  precious  articles  ;  a  man  whose  feast  is  chosen  from 
a  thousand  quarters  of  nature  and  art,  whose  wines  are 
well  selected  and  long  stored,  and  his  furniture  of  the  fin- 
est imagining,  and  most  costly  material.  This  ample 
possessor  becomes  an  adorer  of  these  goods  of  Provi- 
dence, as  the  other  was  an  adorer  of  the  face  of  creation ; 
hath  generally  as  little  sense  of  God,  whose  favourite  child 
he  is,  and  whose  best  tokens  of  kindness  he  hath  around 
him ;  is  as  thankless  and  hardened  in  heart  towards  the 


OF   JUDGMENT    Tj^)    COME.  377 

God  of  all  providence,  as  the  sentimental  admirer  and 
painter  of  Nature  is  dead  to  the  God, who  hath  dressed 
Nature  in  all  her  lovely  charms.  Even  so,  by  virtue  of 
this  same  adoration  of  the  handiwork,  and  neglect  of  the 
great  Artificer,  would  mankind,  if  God  had  fixed  the  re- 
wards of  religion  in  the  diligent  perusal  of  the  Bible,  if  he 
had  isolated  religious  enjoyment  from  himself,  and  fixed 
it  on  any  work  as  the  enjoyment  of  Providence  and  Na- 
ture, have  become  isolated  by  the  fall. — Even  so  would 
mankind  have  made  the  Bible  a  third  region  of  idolatry 
and  self-applause.  They  would  have  searched  it,  I  doubt 
not,  and  drawn  out  of  it  the  enjoyment  it  contained  ;  and 
many  would  have  trodden  its  path  of  improvement, 
though  thorny,  as  they  have  trodden  the  thorny  path  of 
science,  and  the  venturous  path  of  lofty  poesy  ;  yea, 
many  would  have  dug  the  soul  out  of  the  little  treatise, 
and  transfused  into  their  breast  all  the  nobility  which 
it  could  give;  and,  in  doing  so,  have  travelled  further 
and  further  from  the  God  of  the  Bible,  and  in  his  stead, 
made  a  god  of  the  Bible,  which  wrought  in  them  such 
distinction,  or  a  god  of  their  distin^ished  selves  ;  just  as 
they  have  made  a  god  of  Nature's  beauty,  and  of  Provi- 
dence's fulness. 

Now,  as  the  Bible  is  not  intended  to  be  a  third  region 
of  atheism,  like  as  nature  and  providence  by  the  lapse  of 
this  world  have  become,  but  is  intended  to  counterwork 
the  alienating  influence  of  these  from  God,  and  to  gene- 
rate the  closest  communion  between  the  Creator  and  the 
creature,  therefore  God  hath  not  made  the  Scriptures  final 
and  all-powerful  of  themselves,  to  work  any  of  the  graces 
of  the  renewed  man,  but  hath  required  to  be  conjoined 
therewith  an  apprehension^  of  his  Spirit's  nature,  which 
speaketh  through  the  Scriptures,  and  a  junction  of  fellow 
feeling  with  the  Spirit  which  speaketh.  Could  the  Bible, 
being  kept  apart  from  the  Spirit,  work  one  grace,  then 
the  credit  of  that  grace  were  forthwith  given  to  the  Bible, 
as  the  credit  of  begetting  taste  and  enjoyments  in  us  is 

48 


37&  OF    JUIXJMUNT    TO    COMi;. 

given  to  nature  and  the  productions  of  nature ;  during 
all  the  time  we  were  in  attaining  the  grace,  we  should 
remove  our  attention  from  God  to  the  thing  which  he 
had  stamped  with  the  po^ver  of  conferring  it ;  and  if  so 
of  one  grace,  so  of  every  other.  And  thus  the  Christian 
through  the  Word,  should  have  been  completed  after  the 
same  atheistical  process,  as  the  poetical  or  imaginative 
man  is  completed  by  rendering  his  worship  to  nature,  and 
the  sensual  man  by  rendering  his  worship  to  the  goods  of 
Providence. 

It  seems  strange  thus  to  speak  of  the  Christian  being 
completed  by  an  atheistical  process,  seeing  to  be  a  C  hris- 
tian  means  to  be  in  close  fellowship  with  God.  But  I 
am  speaking  of  a  supposed  condition  of  things,  different 
from  the  existing  one,  that  the  Bible  held  within  itself  the 
virtue,  when  properly  used,  to  renew  the  soul  in  the 
Christian  image.  In  that  case,  I  reason,  we  should  take 
on  the  alteration,  and  give  the  glory  to  that  which  had  the 
power  of  producing  it.  We  might  occasionally  remem- 
ber the  Author  of  the  book  with  feelings  of  admiration 
and  gratitude,  but  we  would  hang  the  great  credit  upon 
ourselves  for  possessing  and  improving  by  such  a  work. 
A  mathematician  gives  little  of  his  acquirements  to  Eu- 
clid or  Newton,  his  teachers,  but  takes  it  to  himself,  and 
by  reflection  from  himself  idolizes  the  science  in  the  ab- 
stract, by  which  he  stands  distinguished.  Now,  just  as 
the  mathematician  glories  in  mathematics,  and  upholds 
the  works  of  mathematicians,  but  thinks  not  of  the  God 
who  established  these  mathematical  relations  in  the 
-world,  and  made  the  mind  of  man  capable  to  perceive 
and  communicate  the  same  ;  so  if  religion,  by  the  study 
of  a  volume  or  volumes,  could  be  wrought  in  the  soul, 
those  who  had  taken  pains  to  have  it  wrought  in  them- 
selves, would  adore  religion  in  the  abstract,  and  the  book 
which  taught  it,  all  forgetful,  as  the  man  of  science,  of 
God  who  dictated  the  book,  and  formed  the  soul  to  profit 
by  its  means. 


OF    JUDGMENT    TO    COME;  379 

It  is  man's  nature  to  forget  God,  however  much  God 
may  do  for  him  ;  to  adore  creation,  and  not  the  Creator ; 
to  adore  the  fuhiess  of  the  earth,  not  God,  who  maketh 
her  horn  to  bud  forth  pleasantly  ;  and  even  so  if  the 
word  of  God  were  enriching  us  Avith  spiritual  graces,  we 
were  apt  to  forget  him  who  gave  it,  and  adore  the  gift 
which  he  had  given,  and  compliment  ourselves  for  pos- 
sessing and  improving  it.  To  prevent  such  an  abstrac- 
tion of  the  soul  from  himself,  God  hath  revealed,  that 
whatever  fruits  of  righteousness  his  word  produceth  are 
due  to  his  Spirit,  and  that  the  glory  of  them  should  be 
rendered  unto  his  grace. 

This  is  a  revelation  of  God,  not  discoverable  by  human 
consciousness,  and  therefore  it  is  apt  to  be  rejected.  Men 
are  not  conscious  or  a  Divine  influence  resident  within  the 
temple  of  their  soul.  They  feel  no  will  but  their  own 
will,  no  strength  but  their  own  strength.  A  few  Chris- 
tians do  profess  an  internal  commotion,  and  exhibit  an 
external  agony  or  triumph.  But  this,  even  though  grant- 
ed to  be  genuine,  is  only  at  the  first  stage  of  their  spirit- 
ual life,  which  goes  on  thereafter  without  any  foreign  in- 
fluence perceptible  to  themselves.  So  that  all  which  we  are 
conscious  of  is  the  presence  of  the  words  and  truths  of  reve- 
lation, dwelt  upon  frequently,  believed  on  implicitly,  re- 
membered seasonably,  and  obeyed  in  the  face  of  our 
pleasure,  our  ease,  and  our  interest.  The  influence  of  the 
Word,  therefore,  is  the  thing  which  we  feel  and  are  con- 
scious of;  the  influence  of  the  Spirit  is  the  thing  which 
"we  are  not  conscious  of,  but  which  we  are  yet  desired  to 
believe. 

But,  because  it  is  not  known  to  us  by  our  intimate  per- 
ceptions, we  ought  not  the  less  to  account  it  worthy  of 
belief.  Heaven  is  not  seen  by  us,  nor  the  pit  of  Hell  dis- 
closed before  us,  yet  the  one  enters  into  our  hopes,  the 
other  into  our  fears.  God  is  not  visible  to  us,  nor  his 
presence  sensible  around  us,  yet  do  we  believe  that  in  him 
we  live  and  move  and  have  our  being.  Christ's  dwelling- 


'i^O  01     .lUDGMKNT    TO    (  OME. 

place  none  of  us  hath  known,  nor  his  voice  have  we  heard, 
yet  at  this  moment  we  believe  he  intercedes  for  us  at 
the  right  hand  of  power.  Angelic  messengers  we  be- 
lieve in,  though  we  cannot  behold  them  cleaving  in  the 
air  in  the  discharge  of  their  celestial  heraldry.  The 
devil's  roving  commission  against  the  sons  of  men  we  be- 
lieve, and  his  frequent  success  against  ourselves  we  be- 
lieve likewise,  though  of  his  voice,  enticing  to  evil,  we 
were  never  conscious. 

If  you  give  up  the  doctrine  of  the  Spirit's  influence 
upon  the  heart  because  you  perceive  it  not,  1  see  not  but 
that  you  should  give  up  the  doctrine  of  Jesus  Christ's  be- 
ing the  Son  of  God,  which  rests  upon  no  foundation  of 
sense  or  feeling,  but  upon  revelation  alone.  The  doc- 
trine, likewise,  that  God  is  reconciled  to  men  by  the  death 
of  his  Son,  which  no  man  believes  from  having  seen  God 
smile  upon  him,  or  heard  God  speak  him  kind,  but 
from  having  it  revealed  by  the  same  blessed  persona- 
ges who  have  likewise  revealed  that  the  spirit  helpeth 
our  infirmities,  and  showeth  the  things  of  Christ  unto 
our  souls. 

No  one  having  the  name  of  Christian,  not  even  Unita- 
rians themselves,  who  would  steal  the  fire  from  off  the  al- 
tar of  our  heavenly  temple,  and  leave  it  a  cold  unhallow- 
ed desolation  ;  yet  not  even  they  refuse  to  acknowledge 
that  God  rules  in  the  earth,  raising  up  and  pulling  down  ; 
that  he  hath  the  times  and  seasons  of  human  life  in  his 
hand,  that  he  feeds  our  prosperity,  makes  our  adversity 
bare ;  gives  and  takes  away,  and  is  to  be  acknowledged 
with  reverence  in  all  our  lot.  This  presence  of  God, 
through  providence.  Christians  of  every  name  believe. 
Now,  may  I  ask  how  they  come  by  this  belief?  Have 
they  seen  God  going  to  and  fro  upon  the  earth  ?  have  they 
seen  his  bared  arm,  or  heard  his  uplifted  voice?  What 
evidence  of  sense  have  they,  or  evidence  of  internal  feel- 
ing— for  they  do  not  feel  a  God  touching  their  hearts  with 
joy — or  infusing  the  poison  of  sorrow.     When  the  devil 


OF    JUDGiMENT    TO    COiME.  381 

smites  the  four  corners  of  their  house,  as  he  did  Job's,  or 
their  camels,  or  their  sheep  and  oxen,  how  come  they  to 
know  that  it  is  God  who  trieth  them  for  their  good,  except 
by  revelation  early  instilled  into  their  minds;  and  there- 
fore almost  instinctively  believed. 

If,  then,  the  truth  of  God's  presence  and  presidency  in 
our  worldly  affairs  find  for  itself  universal  belief  amongst 
Christians,  though  resting  upon  revelation  alone,  and  hav- 
ing no  foundation  either  in  sight  or  perception  ;  upon 
what  plea  will  they  reject  the  doctrine  of  the  Spirits  pre- 
sence and  presidency  in  the  great  world  of  grace,  if  it  be 
found  revealed  with  the  same  distinctness  ?  Tkere  ought 
therefore  to  be  no  preliminary  objection  taken  to  it  upon 
the  grounds  of  its  not  being  perceptible,  but  the  Scrip- 
tures should  be  searched  whether  it  be  so  or  not. 

Rather,  upon  the  other  hand,  because  it  is  not  percep- 
tible, we  should  entertain  it  as  more  akin  to  the  other 
operations  of  the  invisible  God.  For,  exalt  your  thoughts 
a  little,  and  conceive  the  ways  of  God  ;  look  abroad  over 
the  world,  and  what  do  you  behold  ? — Noiseless  nature 
putting  forth  her  buds,  and  drinking  the  milk  of  her  ex- 
istence from  the  distant  sun.  Where  is  God  ?  he  is  not 
seen,  he  is  not  heard — where  is  the  sound  of  his  footsteps 
— where  the  rushing  of  his  chariots  wheels — where  is  his 
storehouse  for  this  inhabited  earth — where  are  the  germs 
of  future  plants,  where  the  juices  of  future  fruits — and 
where  is  the  hand  dividing  its  portion  to  every  living 
thing,  and  filling  their  hearts  with  life  and  joy  ?  Lift  your 
thoughts  a  little  higher  ;  behold  the  sun  ;  doth  he,  when 
preparing  to  run  his  race,  shake  himself  like  a  strong  man 
after  sleep,  and  make  a  rustling  noise,  and  lift  up  his  voice 
to  God  for  a  renewal  of  his  exhausted  strength  ?  Doth  the 
pale-faced  and  modest  moon,  which  cometh  forth  in  the 
season  of  the  night,  make  music  in  the  still  silence  to  her 
Maker's  praise  ?  Do  the  stars  in  their  several  spheres  tell 
to  mortal  sense  the  wondrous  storic  s  of  their  births  ? — 
Turn  your  thoughts  inward  upon  yourselves,  and  say  if 


f382  OF   JUDGMENT    TO  COME. 

your  manly  strength  did  grow  out  of  infant  helplessness 
with  busy  preparations  and  noisy  workmanship,  as  the 
chiseled  form  of  man  groweth  out  of  the  quarried  stone. 
In  the  still  evening,  w!ien  you  lay  you  down  wearied  and 
worn  out,  doth  your  strength  return  during  the  watches 
of  the  sleepy  and  unconscious  night  by  noise  and  trouble, 
as  a  worn  out  machine  is  refitted  by  the  cunning  work- 
man? Tell  me  how  intelligence  grows  upon  the  uncon- 
scious babe ;  where  are  the  avenues  of  knowledge,  and 
by  what  method  doth  it  fix  itself.  Yet,  though  God  mak- 
eth  not  his  arm  bare  through  all  the  earth,  and  hath  no 
heralds  of  his  praise  stationed  in  the  lofty  heavens  ;  and 
though  in  the  wondrous  recesses  of  human  nature  his 
presence  be  no  where  sensibly  felt,  yet  who  doth  not  be- 
lieve that  the  earth  is  the  Lord's  and  the  fulness  thereof ; 
the  world,  and  they  that  dwell  therein  ;  that  the  heavens 
declare  her  glory,  and  the  firmament  sho\veth  her  handi- 
work ;  that  he  liath  breathed  into  our  nostrils  the  breath 
of  life,  and  that  the  inspiration  of  God  hath  given  us  un- 
derstanding ! 

Go  not,  then,  to  take  objection,  when  God  puts  in  for 
the  same  unseen,  unfelt  influence  in  the  region  most  pro- 
per to  him  of  all,  the  region  of  man's  recovery  into  his 
lost  image.  He  asks  to  be  acknowledged  in  the  progress 
of  our  spirits  in  holiness,  as  he  is  acknowledged  in  the 
progress  of  our  fortunes  in  the  world.  He  asks  to  be  ac- 
knowledged in  the  sustenance  of  our  spiritual,  as  he  is  ac- 
knowledged in  the  sustenance  of  our  natural  lives.  He 
asks  the  devout  dependance  for  spiritual  strength,  food 
and  promotion,  which  we  are  wont  to  render  for  our  na- 
tural strength,  food  and  promotion.  And  upon  what 
principle  can  we  refuse  to  the  Spirit  of  God  the  same 
sovereignity  over  our  inner  man,  which  we  yield  to  the 
providence  of  God  over  our  outer  man  ?  They  lie  equal- 
ly beyond  the  region  of  proof  and  experience,  both  being 
within  the  region  of  pure  revelation. 

But,  though  providence  be  most  devoutly  acknowled- 


OF    JUDGMENT    TO    COMI-.  ;j83 

ged,  it  doth  not  alter  in  any  thing  our  endeavours  to  pro- 
cure success.  The  pious  farmer,  who  bows  night  and 
morning  before  God  for  his  blessing,  and  with  a  devout 
heart  contemplates  the  springing  of  the  earth  and  with  up- 
lifted eye  acknowledges  the  genial  heat  of  the  sun,  ac- 
quaints himself  no  less  with  the  knowledge,  and  operose- 
ly  pursues  the  practice  of  his  profession,  than  if  he  de- 
pended upon  his  own  skill  and  handiwork  alone.  What 
would  he  think  of  some  fervid,  superstitious  dreamer, 
who  should  come  and  challenge  his  ploughing  and  sow- 
ing and  dressing,  and  call  it  impiety  and  independence 
upon  God,  and  school  him  for  taking  the  glory  from 
Providence  unto  himself  !  This  cant  can  be  sung  no 
where  but  in  religion,  where  men  are  too  much  overawed 
to  think. 

In  like  manner,  because  we  acknowledge  the  Spirit  of 
God  as  the  providence  and  procuration  of  our  spiritual 
life,  and  give  him  the  glory  of  all  the  fruits  of  holiness 
which  we  hear,  are  \Ye  therefore  to  abstract  in  any  thing 
our  study  from  the  word  of  God,  which  contains  the  sci- 
ence, and  from  active  holiness,  which  is  the  practice  of 
our  spiritual  husbandry  ?  and  shall  we  be  accused  by  nar- 
row-minded, inquisitorial  heresy-hunters,  because  we  urge 
the  spirits  of  all  flesh  to  study  this  heaven- bestowed  man- 
ual, and  to  put  its  directions  in  practice  all  the  day  long  ? 
Which,  verily,  these  unfeeling  men  would  hide  from  the 
common  eye  of  this  world's  suffering  encampment,  and 
preserve  for  the  single  entertainment  of  those  who  are  al- 
ready healed. 

Therefore,  at  one  and  the  same  time  must  the  truths  of 
the  Word  be  entertained  in  the  mind's  storehouse,  and  fed 
upon  by  the  heart  and  the  affections,  and  exhibited  in  a 
blameless  walk  and  conversation  ;  and  the  Spirit  of  God 
must  be  depended  on  and  glorified  for  every  step  of  our 
progress,  for  the  truth  while  we  read  it,  for  the  understan- 
ding to  understand  it,  for  the  heart  to  feel  it,  for  the  cou- 
rage to  maintain  it,  and  for  the  intrepidity  and  constancy 
io  bring  it  fortli. 


384  OF   JUDGMENT    TO    COME. 

More  than  this  I  declare  myself  incompetent  to  see ; 
and  they  may  blame  me  for  what  they  choose,  but  I  can 
no  more.  I  cannot  find  in  my  heart  to  blemish  that  glo- 
rious and  potential  Word,  which  first  the  ministry  of  an- 
gels, and  then  the  ministry  of  Christ,  and  then  the  minis- 
try of  the  Holy  Spirit,  brought  from  heaven's  sanctuary 
of  truth  to  this  necessitous  and  beguiled  earth.  I  cannot 
find  to  cast  mist  and  mystery  upon  its  interiigible  face, 
hesitation  and  dimness  over  the  eye  which  looks  on  it. 
Read,  read,  and  be  instructed  in  all  the  ofiices  of  God  the 
Father,  God  the  Son,  and  God  the  Holy  Spirit.  Read, 
read,  that  your  souls  may  live,  and  the  gross  darkness 
which  covers  you  may  clear  away,  and  your  hearts 
may  know  their  deceitfulness,  and  your  feet  find  the  path 
of  life. 

For  the  sake  of  those  who  find  a  difficulty  in  receiving 
this  doctrine  of  the  spiritual  influence,  we  have  set  forth 
these  explanations.  We  give  them  credit  for  rejecting 
the  jejune  and  uninformed  speculations,  which,  to  make 
a  place  for  the  doctrine,  must  first  put  the  eye  and  the 
soul  out  of  the  whole  revelations  of  God,  and  make  them 
without  intelligence,  persuasion,  or  purpose ;  that  after- 
wards they  may  magnify  the  office  of  the  Spirit,  in  all  at 
once  taking  off  this  veil,  and  making  them  legible  and  in- 
telligible. This  doctrine  is  not  according  to  fact,  for  the 
word  of  God  is  of  all  books  that  which  has  produced  the 
strongest  influence  upon  the  institutions  of  men,  and 
-which  perhaps,  is  the  last  book  to  lose  its  natural  influ- 
ence upon  mdividual  men.  It  doth  not  convert  all  men, 
because  all  men  do  not  know,  do  not  believe,  do  not  keep 
in  memory,  do  not  abide  in  its  truths  ;  but  its  truths  are 
not  passive  truths,  but  of  the  sharpest  and  most  active  vir- 
tue. They  can  be  resisted,  doubtless,  and  they  require 
fair  play  within  the  soul,  and  call  for  an  energy  of  study 
and  contemplation  ;  but  no  man  was^ver  yet  brought  out 
of  darkness  into  light,  but  by  some  of  these  revelations 


OF    JUDGMENT    TO  COiME.  385 

taking  hold  upon  his  mind,  and  working  by  a  natural  in- 
fluence upon  all  his  feelings  and  all  his  actions. 

This  depreciation  of  the  Word  into  an  unintelligible  leg- 
end,  is  not  only  against  the  fact  of  universal  experience, 
but  against  the  declarations  of  all  Scripture,  wherein  the 
statutes,  the  commandments,  the  Word,  the  Son  and  the 
Spirit  of  God,  arc  exalted  with  a  mutual  honour,  and  not 
one  depreciated  wuth  the  design  of  exalting  another.     But 
if  there  is  one  thing  in  Scripture  more  exalted  than  ano- 
ther, it  is  the  Word,  and  that  most  wisely,  because  from 
it  is  the  knowledge  of  all  the  rest,  and  of  God  himself. 
For,  lending  a  deaf  ear  to  this  most  dangerous  of  all  here- 
sies, if  Vv'e  may  use  that  cant  term,  we  do  give  men  credit; 
but  if  they  thereupon  would  draw  away  from  dependancc 
upon  God's  Spirit,  we  hold  them  again,  and  pray  them  to 
consider,  that  because  the  Word  is  well  fitted  to  enlight- 
en the  eyes  of  the  blind  and  give  understanding  to  the 
simple,  its  influence  is  nevertheless  to  be  ascribed  to  the 
Spirit  of  God — in  like  manner  as  the  fruits  of  the  harvest 
or  the  success  of  the  mariner,  and  the  general  prosperity 
of  life,  are  to  be  ascribed  to  the  hand  of  God,  though 
seemingly  produced  by  no  means  but  our  own  industry, 
skill,  and  carefulness.     Nay  more,  though  the  Word  has 
in  it  a  constant  virtue,  and  will  have  till  the  end  of  time, 
which  virtue  is  only  to  be  derived  from  it  by  a  faithful 
perusal  and  persevering  obedience ;  still,  if  we  look  not 
constantly  to  the  Spirit  of  God  for  the  increase,  we  shall 
never  grow  in  religion,  though  in  self-conceit  and  ingra- 
titude we  may  grow — just  in  like  manner  as  though  the 
fertility  reside  in  the  elements  of  earth,  water,  air,  and  heat, 
and  may  never  be  extracted  from  them  but  by  study  to 
discover,  and  industry  to  practise ;  still,  if  the  labourer 
look  not  to  the  providence  of  God  for  all  his  increase,  he 
shall  grow  hard  in  his  impiety  and  his  ingratitude,  but  in 
devotion  and  godliness  he  shall  not  grow. 

But  while  you  read,  and  light  begins  to  dawn,  praise 
the  Lord  for  his  goodness,  and  be  encouraged  to  go  for- 

49 


386  OF    JUUGMENT    TO    COME. 

ward,  and  conceive  no  vain  gloryings,  but  glory  in  the 
Spirit  of  the  Lord ;  and  when  the  voice  of  conscience 
awaketh  from  its  long  slumbers,  give  ear  to  its  admoni- 
tions, and  praise  the  Lord  for  his  goodness.  And  when 
the  sense  of  sin  overwhelms  you,  still,  in  the  overflowing 
floods,  trust  in  him.  And  when  the  Saviour,  all-glorious 
m  his  sufficient  righteousness,  discloseth  himself  to  your 
view,  rejoice  and  be  exceeding  glad,  and  praise  the  Lord 
for  his  goodness,  and  for  his  loving-kindness  unto  the 
children  of  men.  And  when  at  length  you  come  to  walk 
after  the  Spirit,  and  to  have  the  witness  of  the  Spirit  that 
you  are  the  sons  of  God,  and  to  feel  your  calling  and  elec- 
tion becoming  sure,  then  give  thanks  to  God,  and  wait 
for  the  revelation  of  his  sons,  and  the  inheritance  of  the 
saints  in  light. 


OF   JUDC^MESNT   TO    COHOXS. 

PART  IX. 

THE  REVIE^V  OF  THE  WHOLE  ARGUMENT,  AND  AN  ENDEAVOUK  TO 
BRING  IT  HOME  TO  THE  SONS  OF  MEN. 

This  is  no  common  arg'ument  in  which  we  have  been 
engaged,  and  that  is  no  common  conclusion  which  it  hath 
had  in  view.  It  is  no  controversy  with  the  opinions  of  an 
antagonist,  whose  undefended  sides  you  might  lay  bare, 
and  whose  weapons  you  might  turn  against  himself.  You 
have  no  advantages  from  his  unskilfulness  or  rashness, 
and  you  have  no  incitement  from  any  personal  interest  in 
the  struggle.  For  it  is  a  question  with  all  the  doubts  and 
objections  of  the  hesitating  mind.  We  stand  to  the  post 
both  of  impugning  and  defending  the  great  thesis  of  Judg- 
ment to  Come, — a  double  capacit}^,  which  requires  a  dou-. 
ble  exercise  of  fairness  and  justice.  We  have  both  to 
excite  the  hesitations  of  the  mind  and  to  allay  them  again  ; 
so  that  our  ingenuity  is  doubly  tasked,  and  we  feel  often 
in  a  divided  state.  For  it  hath  been  our  wish  to  deal 
wisely  between  the  reason  of  man  and  the  revelation  of' 
God,  steering  wide  of  the  coarseness  and  cruelty  with 
which  dogmatical  theologians  ride  over  the  head  of  every 
natural  feeling  and  reasonable  thought  of  doubting  men- 
remembering  the  poverty  of  our  own  understanding,  and 
attributing  whatever  we  possess  to  the  free  and  unmerited 
gift  of  God.  To  occupy  this  ground  of  meditating  the 
matter  in  dispute  between  the  reasoning  power  of  man 
and  the  revelation  of  Almighty  God,  we  may  have  given 
offence  to  both  ;  to  the  one,  for  not  having  done  its  diffi- 
culties justice  in  the  statement  or  the  resolution  ;  to  the 
other,  for  having  too  daringly  intermeddled  and  interfered 


38S  OF    JUDGMENT    TO    fOMK. 

with  the  secrecy  and  sacrcdness  of  its  counsels.  We  are 
weak  and  feeble-minded  like  other  men,  and  little  acquain- 
ted with  such  high  discourse,  begirt  also  with  manifold 
engagements,  and  invaded  with  the  noise  of  this  unresting 
place ;  and  therefore  we  hope  from  the  sympathy  of  our 
fellow  mortals,  forgiveness  for  any  injustice  we  have  shown 
them  ;  and  we  shall  seek  from  the  secret  ear  of  our  God 
that  forgiveness  for  which  he  is  to  be  feared,  and  that  re- 
demption for  which  he  is  to  be  sought  after. 

In  casting  our  eye  back  over  the  eight  preceding  parts 
of  our  Argument,  to  review  it  all,  we  discern  some  pas- 
sages in  which  we  have  spoken  with  liberty  of  men  who 
still  live  under  their  Maker's  good  providence  and  within 
the  reach  of  his  tender  mere  v.  These  we  could  easily  ex- 
punge or  now  soften  down,  or  make  atonement  for ;  but 
we  will  not,  we  cannot — For,  our  zeal  towards  God  and 
the  common  good  hath  been  stung  almost  into  madness 
by  the  writings  of  reproachable  men,  who  give  the  tone 
to  the  sentimental  and  the  political  world.  Their  poems, 
their  criticisms  and  their  blasphemous  pamphlets,  have 
been  like  gall  and  wormwood  to  my  spirit,  and  I  have 
longed  to  summon  into  the  field  some  arm  of  strength 
which  might  evaporate  their  vile  and  filthy  speculation  in- 
to the  limbo  of  vanity,  from  which  it  came.  For  which 
office,  being  satisfied  that  nothing  less  than  omnipotent 
truth  under  leading  of  Almighty  God  will  suffice,  I  am 
weary  of  the  vain  infliction  of  pains  and  penalties  by  tlie 
ruling  powers,  which  doth  but  aggravate  the  evil,  by  awa- 
kening sympathy  in  the  bosom  of  all  who  dread  that  pow- 
er should  ever  intermeddle  with  the  free  circulation  of 
thought.  Seeing  that  Truth,  which  I  revere,  thus  woun- 
ded  both  by  friends  and  foes,  I  could  not  rest,  but  have 
spoken  out  my  feelings  wherever  occasion  offered,  at  the 
risk  of  offending  the  workers  of  evil,  and  those  who  by 
brute  power  endeavour  to  counterwork  them.  I  have 
done  so,  I  say ;  not  that  I  am  equal  to  the  task,  or  have 
executed  the  task,  but  in  the  hope  of  summoning  from 


OF   JUDGMENT    TO  COME.  ^81* 

the  host  of  the  Lord  of  Hosts  some  one  (surely  I  cannot 
be  mistaken  that  there  are  some  such  !)  able  and  willing 
to  take  the  field  in  the  fair  conflict  of  truth,  snd  cast  back 
into  these  blaspheming  throats  their  vain  bravadoes  against 
the  armies  of  the  living  God.  One  such  spirit  would  do 
us  more  good  than  all  the  prostccutions  and  suppressions 
which  all  the  law  authorities  of  the  realm  can  carry  into 
effect. — But  I  fear  the  worst ;  that  the  intrigues  of  policy 
and  the  weight  of  power  will  in  this  age  totally  expel  from 
the  two  established  churches  all  the  vigour  and  virtue  of 
mind  from  which  such  apologies  can  alone  proceed.  And 
sometimes  I  hope  the  best ;  that,  through  the  Spirit  of 
God  working  better  understanding  upon  those  powerful 
men  who  at  present  outwit  religion  with  their  policies  and 
strangle  her  with  their  power,  the  noble  spirit  which  now 
lieth  depressed  in  both,  and  especially  in  this  establish- 
ment of  England,  will  be  extricated,  and  the  Newtons  and 
Scotts  who  still  watch  in  her  corners,  will  yet  have  wide 
sees  to  administer  and  p^'ovinces  to  watch  over.  Which 
renovation,  alas !  long  lingereth,  and  the  enemy  taketh 
advantage  of  its  tardiness.  But  if  it  linger  much  longer, 
I  hope,  ere  this  realm,  which  is  faint  at  both  extremes, 
grows  sick  at  the  heart  and  threatens  to  lay  down  its  hea- 
venly spirit  of  religion,  some  of  those  men  who  in  our 
senates  do  both  know  and  seek  the  Lord,  will  lift  up  their 
voice,  and  make  the  calamity  of  England's  and  Scotland's 
wasted  parishes  and  faded  provinces  to  be  heard  in  the  ears 
of  those  whom  God  hath  appointed  to  rule  them  in  right- 
eousness and  in  holiness. — Or  do  they  mean  to  wait  until 
we  fall  into  the  condition  of  prostrate  Ireland  ?  No,  that 
can  never  be  ;  for,  long  ere  then,  the  generous  spirit  of  the 
South  and  the  indignant  spirit  of  the  North  will  have  eased 
them  of  those  who  trouble  their  prosperity. 

Thus  again  I  am  betrayed  by  my  feelings  into  these  di- 
gressions for  which  I  meant  only  to  explain  the  cogent 
reasons.  But  let  them  all  pass,  and  bring  what  good  or 
ill  the  Lord  may  please. — And  now  to  return  to  our  re- 
view of  what  hath  been  said  : 


JJ90  OF   .IIJUGMENT    TO    COME. 

We  seem  to  ourselves,  allowing  for  these  occasional 
digressions,  to  have  kept  with  sufficient  constancy  to 
the  matter  of  our  discourse,  and  to  have  brought  the 
subject  to  a  good  termination,  arguing  strictly  according 
to  the  plan  we  chose  and  laid  out  at  the  beginning  ; 
and  if  we  mistake  not,  we  have  kept  generally  within 
the  sight  and  experience  of  common  minds.  All  ab- 
stract discourse  upon  responsibility  in  general,  and  the 
freedom  or  necessity  of  the  human  will,  we  have  avoid- 
ed ;  not  out  of  terror  of  that  marlstroom  in  the  ocean 
of  thought,  but  because  it  is  too  nice  a  question  to  be 
handled  by  the  way,  and  when  it  is  taken  up,  should  oc- 
cupy the  whole  diligence  of  the  mind.  But  instead  of 
such  metaphysical  discourse  we  entered  upon  the  induc- 
tive and  experimental  inquiry.  How  the  nature  of  man 
accorded  with  a  taste  of  responsibility,  and  discovered 
that  in  no  one  of  its  relationships  was  it  found  devoid 
thereof,  but  acceded  to  it  with  a  constant  choice,  as  the 
very  buckler  of  its  social  existence.  Then  we  passed, 
to  inquire  what  right  God  had  to  lay  the  human  race 
under  control,  and  what  was  the  character  of  that  re- 
sponsibility under  which  he  hath  actually  placed  them. 
His  claim  rested  upon  the  whole  structure  and  sustenance 
of  our  estate,  and  his  intention  was  to  multiply  the  no- 
bleness and  happiness  of  our  being.  For  which  end,  he 
hath  in  his  mercy  granted  to  us  a  constitution  of  law 
and  government  to  live  under  ;  which  we  next  passed  on 
to  peruse  and  consider. 

Here  there  opened  upon  us  a  wide  field  of  ethical  and 
political  discourse,  into  which  we  followed  the  train  and 
leading  of  our  argument.  The  largeness  of  divine  law, 
compassing  every  province  of  purity,  came  under  our 
review  ;  the  unmeasurable  requirements  of  Christ's  dis- 
cipline, the  unanswerable  demands  of  his  judgment,  the 
inquisition  of  conscience,  with  the  purer  inquisition  of 
God.  These  considering  well,  our  mind  was  staggered 
not  a  little,  and  we  applied  ourselves  to  discover  the  pro- 


OP   JUDGMENT    TO    COSIE.  .'J9l 

fitableness  and  the  fitness  of  an  institution  so  incommen- 
surate with  the  limited  powers  of  man.  Which  applica 
tion  it  pleased  the  Lord  to  reward  to  the  satisfaction  of 
ourselves  ;  and  we  hope  the  profiting  of  others.  For 
it  did  appear,  that  while  the  heart- searching  pureness  and 
divine  simplicity  of  the  institution  answered,  both  to  en- 
lighten the  eye  of  conscience  and  to  awaken  the  enthusi- 
asm of  the  heart  after  the!  heroism  of  holiness,  the  defi- 
ciencies and  defalcations  into  which  nature  fell,  were  hin- 
dered from  oppressing  the  hcctrt  with  fear  of  judgment 
and  horror  of  condemnation.  It  did  appear,  that  the  di- 
vine invocation  which  it  sung  over  every  good  faculty 
was  like  the  songs  of  patriotism  to  an  oppressed  land, 
bringing  forth  the  generous,  the  just  and  the  good,  from 
the  neighbourhood  of  the  base,  the  malicious  and  the 
wicked,  making  a  noble  insurrection  within  the  breast  for 
the  old  original  condition  of  the  soul:  while  the  high  ab- 
stractions of  purity,  to  which  every  energy  was  summon- 
ed forth,  did  come  to  awaken  and  nourish  that  longing 
which  there  is  in  human  nature  to  pass  into  the  perfect, 
and  return  again  into  the  embrace  of  an  unfallen  existence. 
And  the  inspection  of  conscience  did  make  us  supreme 
masters  of  ourselves,  and  elevate  us  into  the  cognizance 
of  the  Almighty's  eye,  abstracting  us  altogether  from 
the  watchings  of  the  laws  and  the  customs  and  the  autho- 
rity of  man ;  making  every  one  a  state  within  himself, 
better  regulated  of  law  and  warded  of  police  than  the 
most  free  or  the  most  despotic  state  upon  earth ;  laying 
not  only  the  foundations,  but  completing  the  structure  of 
the  good  citizen,  the  good  friend,  the  good  relative, 
and  the  good  man.  Being  satisfied  upon  the  great  pur- 
chase which  such  a  spiritual  institution  takes  upon  the 
spirit  of  man  to  raise  it  to  dignity  and  honour,  we  then 
gave  ourselves  to  canvass  the  provision  which  it  makes 
for  our  deficiencies,  and  to  sound  this  question  to  the 
very  bottom. 

Thereto  we  made  trial,  in  the   opening  of  our  Third 


392  OF    JUDGMENT    TO    COME. 

Section,  of  various  suggestions  which  nature  presentetb 
from  her  own  stores,  and  which  men  are  wont  to  uphold 
as  a   sufficient  account  of  this  matter.     These   having 
tried  upon  principles  of  law,  and  exhibited  their  total  in- 
adequacy to  any  end,  except  to  the  end  of  making  law 
and  responsibility  altogether  void,  we  came  to  the  great 
disclosure  of  Christ  ssicrificed  for  the  sins  of  men.     And 
here  we  wandered,  well  pleased,  in  a  glorious  field  which 
\vt  had  no  leisure  nor  ability  to  disclose  to  others,  though, 
we  trust,  God  hath  made  it  profitable  to  ourselves  (alas  ! 
how  little  !)     And  we  showed  how  this  glorious  revela- 
tion of  the   Gospel   of  peace  took  a  pleasant,  powerful 
hold  upon  all  our  affections  and  all  our  interests,  sustain- 
ing and  promoting  all  the  enthusiasm    which  the  pure 
law  had  awakened ;  how  it   fed  the  lamp  of  knowledge 
with  oil  fi*om  heaven,  and  enlightened  the  whole  house, 
and  set  all  useful  works  on  foot ;  how  it  awakened,  how- 
it  cheered,  how  it  pressed  us  forward.     Ah !  it  is  sweet 
to  speculate  upon  these  glorious  themes  !  we  arc  sorry  it 
is  drawing  to  a  close  ;  we  could  gladly  renew  all  that  hath 
been  done — burn  these  papers  only  to  renew  them  again, 
but  that  the  occupations  of  life  are  so  many.     Then,  feel- 
ing wi'chin  our  souls  an  enthusiasm  arise  for  God,  we  did 
invoke,  as  Elijah  did  of  old,    all  the  priests  of  Baal  to 
the  contest,  and  call  upon  them  to  kindle  such  a  flame  in 
the  cold  bosom  of  man,   such  an  enthusiasm  after  holi- 
ness, as  this  which  glowed  beneath  the  feeding  hand  of 
God — which   invocation  of  the  Antichristian  people  wc 
again  repeat,  praying  them  right  early  to  lay  down  with- 
in compass  their  scheme  for  raising  fallen  man  and  mak- 
ing him  great  and  good,  and  we  pledge  ourselves,  to  giv;^ 
it  ihe  same  impartial  trial  of  reason  and  understanding 
which  we  have  given  unto  this. 

Meanwhile,  we -doubt  not  our  readers  thought  the 
wheels  of  our  argument  moved  but  slowly  on  to  the 
great  question  of  Judgment  to  Come.  Nevertheless, 
we  deemed  it  expedient  to  indulge  our  humour  another 


OF    JUDGMENT    TO    COME.  393 

turn ;  and  for  the  purpose  of  bestirring  the  God-forget- 
ting spirit  of  this  age's  policy,  we  adventured  into  the 
thorny  path  of  man's  political  well-being,  and  endeavour 
to  study  how  this  constitution  tended  to  the  remedy  of  its 
ills.  And  here,  as  before,  we  reaped  the  fruit  of  our  la- 
bour, finding  it  to  be  the  long-sought  remedy  of  personal 
and  political  disorders,  regenerating  the  sluggish  and  tam- 
ing the  fiery,  and  setting  every  subject  of  the  realm  into 
the  position  which  is  most  easy  to  a  good  governor,  and 
most  terrible  to  a  bad  one ;  all  which  we  proved  by  the 
induction  of  many  cases,  and  by  the  ineffectual  struggles 
which  have  been  made  and  are  making,  at  social  improve- 
ment, without  this  necessary  implement  of  Religion.  Oh! 
in  this  crisis  of  the  world,  when  thrones  are  shaken,  and 
nations  are  arising  to  the  work  of  terrible  revenge,  and  all 
things  are  unsettled.  Oh!  thou  Almighty  Ruler  of  the 
destinies  of  men,  make  the  voice  of  truth  to  be  heard  by 
the  raging  people,  and  guide  them  into  those  measures 
which  will  ensure  their  success,  and  make  Thy  name  glo- 
rious over  the  slavery  and  idolatry  in  which  the  nations 
are  held. 

Having  thus  justified  the  constitution  to  which  God 
hath  made  man  responsible,  both  as  to  its  necessity,  its 
wisdom,  and  its  good  effects,  we  then  felt  ourselves  at  li- 
berty to  launch  upon  the  great  question  of  the  Future 
Judgment.  Yet  cautiously  and  thoughtfully,  as  one  who 
had  the  conviction  of  wakeful  reason  to  win.  Therefore, 
we  held  a  parley  upon  preliminaries,  and  gave  her  a  fair 
field  of  objections,  and  fair  liberty  to  complain.  We 
took  her  doubts,  her  rights,  her  very  prejudices  into  ac- 
count, to  allay  which  we  had  to  entertain  large  discus- 
sions upon  many  profound  questions,-  over  which  some 
may  think  a  shadow  of  indistinctness  reigns.  Here  it  was 
that  we  began  to  feel  the  limitation  of  our  powers.  We 
had  to  forsake  the  realms  of  light,  and  carry  the  vision  of 
our  minds  into  the  obscure  of  the  middle  state  :  we  felt  a 
light  and  a  shadow  upon  our  thoughts;  they  stood  not. 

50 


Ji94 


OF    JliUGMENr     ro  COME, 


constantly,  but  they  came  by  glimpses,  -and  when  we 
sought  to  write  them  down,  they  were  gone.  Whether, 
if  thinking  men  should  ever  again  be  conditioned  as  the 
ancient  sages  were,  meditating  and  musing  like  Pythago- 
ras in  the  deep  groves  of  Crotona,  or  like  Plato,  sending 
from  the  sacred  promontory  of  Sunium  his  speculation 
abroad  into  boundless  regions,  they  might  not  by  the  new 
aids  of  revelation  bring  forth  out  of  these  unseen  dwellings 
of  the  disembodied  spirit  some  light  of  certain  understan- 
ding, I  do  not  know ;  but  while  thus  they  live  and  act 
under  ten  thousand  invasions,  buried  in  sensual  gratifica- 
tions, qr  floating  amongst  ambitious, vanities  and  courting 
earthly  distinctions,  seeking  chariots,  and  horses,  and  cost- 
ly abodes,  and  delicious  entertainment,  it  is  vain  to  think 
that  either  poet,  or  philosopher,  or  divine,  will  make  any 
invasion  upon  these  unredeemed  provinces  of  thought,  or 
even  follow  the  flights  Avhich  the  more  pure  and  self-deni- 
ed spirits  of  former  ages  have  taken.  There  is  one  man 
in  these  realms  who  hath  addressed  himself  to  such  a 
godlike  life,  and  dwelt  alone  amidst  the  grand  and  lovely 
scenes  of  nature,  and  the  deep,  unfathomable  secrecies  of 
human  thought.  Would  to  heaven  it  w^ere  allowed  to 
others  to  do  likewise  !  And  he  hath  been  rewarded  with 
many  new  cogitations  of  nature  and  of  nature's  God,  and 
he  hath  heard,  in  the  stillness  of  his  retreat,  many  new 
voices  of  his  conscious  spirit — all  which  he  hath  sung  in 
harmonious  numbers.  But,  mark  the  Epicurean  soul  of 
this  degraded  age !  They  have  frowned  on  him  :  they 
have  spit  on  him;  they  have  grossly  abused  him.  The 
masters  of  this  critical  generation  (like  generation,  like 
masters!)  have  raised  the  hue  and  cry  against  him;  the 
literary  and  sentimental  world,  which  is  their  sounding 
board,  hath  reverberated  it :  and  every  reptile  who  can  re- 
tail an  opinion  in  print,  hath  spread  it,  and  given  his  repu- 
tation a  shock,  from  which  it  is  slowly  recovering. — All 
for  what  ?  For  making  nature  and  his  own  bosom  his 
"h^me,  and  daring  to  sing  of  the  simple  but  sublime  truths 


OF    JUDGMENT    TO    COM  I,.  395 

which  were  revealed  to  him  ;  for  daring  to  be  free  in  his 
manner  of  uttering  genuine  feeling  and  depicting  natural 
beauty,  and  grafting  thereon  devout  and  solemn  contem- 
plations of  God.    Had  he  sent  his  Cottage  Wanderer  forth 
upon  an  excursion  amongst  courts  and  palaces,    battle- 
fields, and  scenes  of  faithless  gallantry,  his  musings  would 
have  been  more  welcome,   being  far  deeper  and  tenderer 
than  those  of  *  the  heartless  Childe  ;'  but  because  the  man 
hath  valued  virtue,  and  retiring  modesty,  and  common 
household     truth,    over   these    tlie    ephemeral    decora- 
tions or  excessive  depravities  of  our  condition,  therefore 
he  is  hated  and  abused  !  All  which  I  go  aside  to  mention, 
in  order  to  find  for  the  cloudy  indistinctness  of  those  pre- 
liminary thoughts  of  Judgment  some  apology  in  the  ac- 
tive, bustling  spirit  of  this  age,  and  especially  of  this,  my 
profession,  of  which  every  individual  is,  in  some  measure, 
the  slave,  and  of  which  slavery  I  feel  too  much  the  influ- 
ence.    This  life  I  feel  to  be  neither  an  Apostolic  nor  a 
philosophic  life.    It  hath  in  it  no  quietness,  no  retirement, 
no  contemplation.     It  is  driven  on  by  duty.     The  spur 
of  engagement  ever  galleth  it.     There  is  no  free  bound- 
ing of  the  mind  along  the  high  courses  of  thought.     And 
a  narrow  style  of  opinions  hath  set  in  upon  free  thought, 
like  a  stream  confined  within  bounds  which  teareth  up  and 
delugeth  all  the  open  plain.  And  a  liot  zeal  for  orthodoxy 
consumeth  speculation  up,  or  fretteth  it  into  madness ; 
and  the  canker  hath  eaten  so  deep  into  the  judgments  of 
men,  that  I  question  whether  any  one  will  regard  these  la- 
mentations  in  any  better  light  than  the  murmurs  of  a  dis- 
contented, or  the  reveries   of  an  unintelligible  mind ; — 
therefore,  lest  in  apologizing  for  mystery,  I  should  double 
the  crime,  I  hasten  forward  in  the  review  of  my  argument, 
which  had  advanced  through  the  Preliminaries  of  Judg- 
ment to  the  Judgment  itself. 

In  a  subject  so  unbounded  as  the  abjudication  to  all 
men  of  their  proper  allotments  of  praise  and  blame,  of  re- 
ward and  punishment,  the  danger  was,  that  imagination 


396  OF    JUDGMENT    TO    COME. 

should  keep  no  bound,  or  that  enumeration  should  have 
no  end.  Against  which  evils  to  guard  our  discourse,  we 
deemed  it  best  to  hold  to  some  one  description  of  the 
judgment  recorded  in  Scripture.  Choosing  for  this  end 
the  description  of  our  Lord  in  the  25th  chapter  of  Mat- 
thew, we  did  our  endeavour  to  open  up  the  meaning  of 
the  tests  there  given,  and  apply  them  to  the  various  cases 
of  men.  Simple  as  they  were,  we  found  them  to  contain 
the  most  perfect  proofs  of  attachment  to  Christ,  implying 
no  less  than  an  adherence  to  him  and  his  interests  in  the 
face  of  the  six  great  perils  of  human  life,  and  a  content- 
ment for  his  sake  to  forego  all  gain  and  undergo  all  loss. 
We  found  also,  that  not  only  did  it  furnish  a  perfect  test 
of  attachment,  but  also  a  rule  of  universal  application  for 
the  judging  of  ourselves.  For,  seeing  the  great  spring  of 
all  our  activity  is  to  escape  from  these  six  evils,  hunger, 
thirst,  nakedness,  sickness,  forlornness  and  confinement ; 
and  to  reach  the  six  opposite  goods,  meat,  drink,  cloth- 
ing, health,  friends  and  liberty  ;  we  are  ever  called  to  ac- 
count, upon  the  steps  we  have  taken  to  make  these  fortu- 
nate passages,  and  we  are  reminded  that  the  interests  of 
Christ,  or  his  least  brother,  are  not  to  suffer  upon  any  ac- 
count. If  these  interests  be  postponed  to  the  other,  then 
we  prefer  the  good  condition  without  Christ  to  the  bad 
condition  with  him ;  we  cast  him  off,  because  of  the  evil 
plight  in  which  we  find  him,  and  into  which  he  might  hap- 
pen to  lead  us.  So  that,  though  we  should  live  in  an  age 
where  there  were  neither  Christian,  orphans,  sick,  nor 
prisoners,  we  were  as  able  to  bring  ourselves  to  the  bar 
as  if  the  church  were  again  labouring  under  her  six  great 
disabilities  ;  having  only  to  observe  the  spirit  in  which  wc 
pr^ecuted  the  amendment  of  our  worldly  estate,  whether 
ill  subservience  to  Christ  or  not.  This  principle  of  Judg- 
ment being  developed,  we  then  passed  on  to  apply  it  to 
various  conditions  of  men,  that  we  might  show  how  sim- 
ple and  efficient  it  is  for  the  intended  purpose.  Here  our 
subject  properly  concluded  ;  but  we  thought  it  good  to 


OF  'JUDGMENT    TO    COME.  397 

advert  to  two  prejudices,  one  existing  within,  the  other 
existing  without,  the  church.  The  former  presuming 
that  orthodox  faith,  the  latter  that  our  worldly  accom  • 
plishments,  would  carry  a  certain  weight — the  one  view 
narrow,  the  other  erroneous.  For  without  faith  in  Christ, 
which  is  a  belief  of  that  he  set  himself  forth  to  be,  there 
can  be  no  affection  generated,  and  consequently  no  sa- 
crifices made ;  but  the  affection  being  once  evidenced 
by  the  sacrifices,  there  needeth  no  further  inquiry  into 
the  faith,  which  then  hath  served  all  its  use.  As  to 
worldly  accomplishments,  which  have  no  relation  to 
Christ,  we  adjured  them  utterly  from  Christian  judg- 
ment. They  have  their  reward  from  men  in  time  ;  but 
if  a  reward  from  God  in  eternity  is  wanted,  it  must  be 
sought  after  his  way,  not  after  our  own.  Thus  having 
opened  up,  applied,  and  justified  the  tests  of  acquittal  and 
condemnation,  we  were  in  a  state  to  pass  on  to  the  issues 
of  judgment. 

In  treating  which,  we  endeavoured  to  keep  from  a 
coarse  vulgar  sensuality  on  the  one  hand,  and  a  weak,  re- 
fined sentiment  on  the  other ; — giving  to  heaven  and  hell 
some  intelligible  form,  and  some  identity  with  the  present 
good  and  bad  of  human  conditions.  For  almost  all  Chris- 
tians, in  their  eagerness  to  keep  the  spirit  of  our  faith  free 
from  Heathen  and  Mahomedan  superstitions,  have  set 
forth  nothing  tangible  upon  the  subject  of  future  condi- 
tions. Their  heaven  is  the  heaven  of  a  metaphysician  or 
a  devotee,  not  of  a  man  ;  their  hell  a  bugbear  only  to  chil- 
dren. In  our  endeavour  to  give  breadth  of  exposition  to 
this- subject,  we  kept  as  close  as  possible  to  the  revelation, 
and  sought  merely  to  become  its  interpreters.  Having 
drawn  our  sketches  to  the  best  of  our  ability,  we  then 
went  at  length  into  the  question  of  their  duration,  resting 
it  upon  positive  revelation,  upon  the  analogies  of  the 
Christian  system,  upon  the  nature  of  God,  and  the  nature 
of  sin,  as  known  from  experience; — and  with  this  ended 
our  argument  of  Judgment  to  Come,  of  which  we  came 
then  to  exhibit  the  Conclusion. 


:^08  OF    JUDGMENT    TO    COME. 

But,  whereas  it  might  fare  to  some  readers  to  be  exci- 
ted by  those  terrible  pictures  which  we  were  fain  to  draw, 
and  to  cry  out,  What  shall  we  do  to  be  saved  ?  we 
thought  it  Avould  not  be  amiss  to  interpose  an  inquiry 
upon  the  way  of  escape  from  the  wrath  to  come.  Here 
we  felt  it  needful  to  shake  nature  again  out  of  her  inse- 
cure refuges,  before  opening  up  the  only  city  of  refuge 
that  holdeth  good  against  the  terrible  day  of  the  Lord, 
which  is  a  life  devoted  to  holiness,  a  new  birth,  and  a  spi- 
ritual life.  To  bring  this  style  of  living  prominently 
forth,  we  took  a  distinction  between  spiritual  life  and  the 
three  ordinary  states  of  natural  life  ;  life  sensual,  intellec- 
tual, and  moral ;  establishing  from  the  very  constitution 
of  each,  that  all,  save  the  first,  were  linked  to  the  body, 
the  world  and  human  society,  must  dissolve  with  their 
dissolution ;  and  have  in  them  neither  the  intention  of, 
nor  provision  for  any  thing  beyond.  Now,  as  it  might 
happen  to  many  a  reader  not  to  possess  this  spiritual  life, 
we  felt  bound  by  an  interest  in  their  souls  to  open  up  its 
two  great  sources  (tu  o  they  are  regarded,  but  they  are  on- 
ly one)  the  Word  and  Spirit  of  God.  Here  we  felt 
trammelled  and  confined  by  crude  and  insignificant  no- 
tions popular  in  the  churches  ;  but  we  did  not  flinch  from 
the  utterance  of  the  truth,  as  we  believe  it,  for  the  salva- 
tion of  souls.  Not  that  we  provoke  controversy,  but  that 
we  love  truth,  and  wish  to  see  the  confused  mind  of  the 
people  set  to  rights  upon  the  true  source  and  origin  of  spi- 
ritual life.  Having  joined  in  harmony  the  Word  and  Spi- 
rit of  God,  to  disunite  which,  is  to  deforce  the  power  of 
both,  we  feel  at  liberty  again,  and  now  proceed  to  wind 
up  and  conclude  the  whole. 

Now,  then,  let  me  draw  this  argument  to  a  close, 
and  cast  myself,  as  it  were  sword  in  hand,  on  the 
strengths  into  which  nature  shuts  herself  up  against  all 
access  of  the  thoughts  of  death,  judgment,  and  eternity  : 
but  no  !  rather  let  mc  hold  one  other  parley  with  the  gar- 
rison, before  I  bring  it  to  the  desperate  extremity  of  the 
forlorn  hope. 


OF   JUDGMENT    TO    C  OMt:.  ;J*)9 

Well  then,  once  more  hear  me  with  a  willing  ear.  Sup- 
pose our  shores  were  visited,  as  have  been  those  of  a  deep- 
ly injured  land,  visited  every  now  and  then  by  the  trans- 
porting vessels  of  a  remorseless,  resistless  enemy,  who 
seized  all  arrived  at  a  certain  age,  bound  them  hand  and 
foot,  had  them  to  their  boats,  made  sail,  and  were  no  more 
seen  till  they  came  for  another  cargo  of  human  flesh.     Our 
parents,  our  kindred,  our  friends,  upon  whom  we  hang,  and 
in  whose  bosoms  we  are  established  by  ties  too  fearfully 
strong,  grow  up  around  us,  approach  the  changeful  term 
of  years,  touch  it,  and  are  launched  off  across  the  ocean, 
whither  no  eye  can  follow  them,  out  of  all  reach  of  inqui- 
ry and  of  affection  ;  the  ears  of  the  enemy  being  deaf  to 
intercession  as  the  ear  of  death,  and  their  tongue  mute  to 
explanation  as  the  voice  of  the  grave.     Thus  suppose  it 
to  fare  with  any  people,  ties  growing  stronger  to  be  the 
more  cruelly  rent  asunder,  ourselves  at  length  to  be  part- 
ed from  our  dear  homes,  and  dearer  children.     Thus  abu- 
sed, the  people  remain  from  year  to  year  in  deepest  mise- 
ry about  their  parted  friends,  in  deepest  grief  over  them- 
selves, soon  to  be  parted.     Now  conceive  that  some  gal- 
lant brave  one  upon  the  other  side  of  the  oft-navigated 
gulf,  taking  pity  upon  the  poor  people  beyond,  and  upon 
the  calamitous  case  to  which  they  were  brought,  moved 
with  a  most  adventurous  spirit  of  love,  should  steal  away 
by  night,  cut  out  a»frail  pinnance,  night  and  day  navigate 
the  dread  expanse,  and  after  unheard-of  endurance,  set 
upon  our  shores  the  only  friendly  foot  that  ever  came 
from  that  quarter  of  the  compass.     He  makes  known 
whence  he  came,  and  upon  what  errand  ;  we  crowd  down 
to  his  presence,  he  shows  us  tokens  of  our  friends,  and 
convinceth  us  he  hath  truly  come  from  amongst  them — 
he  tells  us  they  still  live — he  tells  us  the  people  die  not 
on  the  other  side  the  sea,  but  live  for  ever  more — he  tells 
us,  that  so  soon  as  they  arrive,  they  are  mustered,  and  put 
to  a  certain  proof — that  those  who  stand  the  proof  become 
the  freemen,  the  masters,  the  rulers  of  the  region,  and 


400  OF   JUDGMEiNT    TO    COME. 

bless  the  day  they  were  forced  out  of  places  where  the 
image  of  happiness  is  never  seen,  into  a  place  where  its 
true  form  and  balmy  essence  never  forsake  them.  He 
tells,  on  the  other  hand,  that  those  who  stood  not  the  proof 
were  made  thralls  of,  slaves,  basest  bondsmen,  to  be  task- 
ed, and  driven  without  mercy  and  without  hope,  aye  en- 
during, and  aye  able  to  endure,  aye  grieving,  and  never 
hopeful  of  deliverance.  What,  what  is  that  most  fearful 
proof,  upon  which  hangeth  such  diversity  of  fate  ?  tell  us, 
tell  us  quickly,  they  would  all  exclaim.  Then  he  opens 
his  mouth,  and  reveals  the  mighty  truth,  that  there  is  no 
chance  of  delivering  them  from  transportation,  that  there 
is  no  chance  of  altering  the  laws  up9n  the  other  side,  that 
all  he  can  do  is  to  bring  them  intelligence,  and  put  it  in 
their  power  to  pass  the  fiery  trial.  They  all  exclaim  again, 
What  is  that  terrible  trial  upon  which  destiny  hangs  ?  He 
puts  his  hand  to  his  bosom,  and  he  takes  from  it  a  book, 
and  he  delivers  that  book  to  the  people,  and  calls  it  the 
Testament  to  them  in  his  blood.  And  having  done  so, 
he  drops  down  dead  of  his  fatigue  and  endurance  upon 
their  account.  Describe  to  me  the  agony  of  gratitude, 
and  admiration,  and  grief,  in  the  bosoms  of  that  highly- 
favoured  nation.  But  they  have  not  time  to  indulge  their 
deeply-moved  feelings.  Another  fatal  shipment  may  be 
instantly  called  for,  they  sit  down  to  the  far- borne  book 
to  embalm  it  in  their  memory.  They^find,  to  their  hap- 
piness, that  it  is  plain,  and  level  to  every  capacity  ;  that  it 
hangs  the  fatal  test  upon  neither  rank,  riches,  nor  talents, 
but  upon  qualities  which  all,  by  discipline,  may  easily  ac- 
quire ;  that  it  describes  in  terms  most  joyful  the  admit- 
ted, in  terms  most  doleful  the  rejected — but  opens  a  pas- 
sage to  all.  And  finally  they  discover,  that  he  who  bore 
it  was  no  less  than  the  kmg's  only  and  honoured  son,  and 
that  they  shall  meet  him  upon  the  other  side,  where  he  is 
taking  order  for  their  rec^ption.  Now  is  the  grief  of  that 
dark  and  afflicted  people  turned  into  joy — their  mourning 
into  singing,  they  are  all  bustle  and  all  activity  to  get  rea- 


OF    JUOGMENi    TO    COME.  401 

dy  :  they  study  the  book,  they  seek  the  qualifications,  they 
teach  it  to  their  children,  they  disperse  it  fai*  and  wide 
throughout  the  land,  and  the  heart  of  the  land  is  made  glad, 
And  in  all  these  songs  of  gladness,  they  sing  of  him  who 
came  to  save  and  bring  deliverance. 

Such  a  shipment  of  souls  is  going  on  amongst  us,  and, 
to  make  it  more  frightful,  not  at  stated,  but  uncertain  sea- 
sons— not  at  one  age,  but  at  every  age.  Such  a  messen- 
ger has  come — sueh  a  treat  he  has  revealed — such  an  eter- 
nal diversity  of  fates  he  hath  taught — such  a  writing  of 
the  needful  outfit  he  hath  left  and  spread  abroad,  making 
the  high  places  of  the  region  patent  to  men  of  every  kin- 
dred and  every  tongue.  Hath  it  stirred  within  us  a  spirit 
of  inquiry  and  emotion  ?  Hath  it  relieved  us  from  a  state 
of  agony  and  suspense  ?  Have  our  ears  drunk  in  the  in- 
telligences ?  Hath  our  eyes  conned  the  far-borne  volume  ? 
Have  we  been  busy  providing  the  needful  passport  ?  Are 
we  standing  on  tiptoe  expectation  of  release  ?  Is  his  name 
who  bore  it  dear  as  its  salvation  upon  our  souls  ?  Is  he 
acknowledged  in  all  our  hopes,  beloved  in  all  our  loves,, 
and  desired  in  all  our  desires  of  the  glorious  things  which 
he  brought  to  light  ? 

Seeing  we  have  all  to  pass  through  the  same  ordeal  ot 
death  which  our  Saviour  passed,  and  to  explore  the  un- 
known land  beyond  it,  from  which  he  alone  returned,  it 
behoves  us  to  apply  to  him  for  advice  upon  the  best  out- 
fit for  the  journey.  He  alone  doth  know,  for  he  alone 
hath  seen.  Our  own  fancies  are  dubious,  and  may  prove 
as  wide  of  the  truth  when  we  awaken  upon  the  long  day 
of  eternity,  as  our  visions  upon  our  pillow  do  seem  in  the 
morning.  Neither  let  us  be  directed  by  the  fancies  of 
other  men,  who  see  no  further  beyond  death  than  we  do. 
The  land  is  a  new  land,  to  the  nature  of  which  you  and  I 
and  all  men  are  strangers.  It  lies,  like  a  wide  dark  ocean, 
spread  around  the  little  island  of  life  whereon  we  sojourn. 
A  dark  impenetrable  curtain  shrouds  us  in,  of  which  the 
sight  is  fearful,  and  the  neighbourhood  appalling.     All 

51 


iO'2  Ot    .JIJDGMLM     lO    COMK. 

men  are  moving  towards  this  dark  verge  with  ceaseless 
and  anxious  motion ;  and  sometimes  it  will  approach,  and 
shroud  up  multitudes  prematurely  in  its  invisible  womb 
— and  all  trace  of  them  is  forever  gone  :  it  flits  and  shifts 
before  us  with  fearful  incertitude,  and  no  man  laying  him- 
self down  at  night  is  sure  that  he  will  rise  again  in  the 
morning  among  his  friends  and  in  his  native  land.  But, 
though  it  shift  awhile,  this  gloomy  bourne  of  our  pilgrim- 
age hath  an  unshifting  limit,  behind  which  it  never  re- 
cedes. And  soon  the  extreme  angle  of  that  limit  is  reach- 
ed by  all.  On  we  move  in  endless  succession,  helpless 
as  the  sheep  to  the  slaughter ;  and  the  moment  we  touch 
the  dark  confine,  we  disappear,  and  all  clue  of  us  is  lost. 
You  may  cry  aloud,  but  we  hear  and  answer  not ;  you 
may  give  us  any  signal,  but  we  see  and  return  it  not.  No 
voice  Cometh  from  within  the  curtain  ;  all  there  is  silent 
and  unknown.  How  it  fares  with  them,  whether  they 
merge  at  once  into  another  country,  whether  they  are  out 
at  sea,  by  what  compass  and  map  they  steer,  or  whether 
they  are  lost  in  that  gulf  and  abyss  of  being  for  evermore 
— no  man  for  thousands  and  thousands  of  years  had  the 
shadow  of  an  imagination.  It  was  very  mysterious;  each 
man  as  he  passed  '  shuffled  off  his  mortal  coil,'  left  us  his 
slough,  but  nothing  of  himself.  His  reason,  his  feeling, 
his  society,  his  love,  all  went  with  him  ;  here  with  us  was 
left  all  of  him  that  we  were  wont  to  see.  and  touch,  and 
handle.  How  he  could  exist  apart  from  these,  the  helps 
and  instruments  of  beings,  was  all  a  phantom  and  a  dream. 
The  existence,  if  existence  there  was,  no  human  faculties 
could  fix  a  thought  upon.  His  spirit,  if  spirit  there  were, 
takes  its  fate  in  cold  nakedness ;  but  how  it  dwells,  or 
feels,  or  suffers,  or  enjoys,  when  thus  divested,  was  alto- 
gether incomprehensible.  Why  then,  in  this  midnight 
ignorance,  should  we  apply  to  any  man  to  guide  us, 
or  to  ourselves  ?  it  is  vanity.  Quit,  then,  with  such  pre- 
sumptuous trust,  and  be  not  duped  with  their  blind  di- 
rections. 


OF   JUDGMENT    TO    COME,  403 

Only  one  man,  of  the  myriads  who  passed  the  darksome 
veil,  returned  ;  he  passed  into  the  obscure,  in  the  obscure 
he  tarried,  and  like  the  rest  was  given  up  for  lost.     But 
forth  he  came  in  the  greatness  of  his  strength,  having  con- 
quered the  powers  beyond.     He  came  not  for  his  own 
sake,  but  for  ours ;  to  give  us  note  and  warning  of  what 
was  doing  upon  the  other  side,  and  of  what  fare  we  were 
to  expect  for  ever.     And  he  hath  laid  down  the  simplest 
rules  to  guide  us  to  happiness  and  honour,  and  the  am- 
plest warning  to  keep  us  from  degradation  and  ruin.     In 
the  name  of  reason  and  consistency,  then,  to  whom  should 
we  apply  but  unto  him,  who  knows  so  well,  and  was  ne- 
ver known,  in  all  he  said,  to  deceive — in  all  he  did,  to  in- 
jure.     To  him,  then,  let  us  go  for  tuition.     And  most 
surely,  he  is  the  kindest,  most  affectionate,  most  conside- 
rate Teacher  that  ever  breathed  the  breath  of  knowledge 
over  helpless  ignorance.     Away  then  with  our  own  con- 
jectures, away  with  the  conjectures  of  other  men,  howev- 
er wise  in  this  life  !  they  know  nothing  of  the  life  within 
the  veil  which  shrouds  us  in.     Up  then,  go  to  the  Scrip- 
tures, which  he  uttered  of  himself,  or  by  the  inspiration 
of  his  Spirit ;  there  let  us  be  stripped  of  all  our  fancied 
knowledge  of  things  which  we  know  not  in  the  least. 
Under  them  let  us  commence  a  new  childhood,   a  new 
scholarship  for  eternity,  and  we  shall  arrive  at  length  at 
that  manhood  of  strength  and  knowledge  which  shall  ne- 
ver fall  away  into  the  dotage  or  searness  of  age,  and  shall 
survive  death,  and  convey  us  safe  through  the  unknown 
to  the  mansion  of  our  heavenly  Father,  which  our  great 
forerunner  hath  gone  to  prepare  for  our  reception. 

I  do  remember,  some  few  years  ago,  to  have  been  resi- 
dent in  the  chief  commercial  city  of  Scotland,  at  a  time 
when  many  of  our  people  were  proposing,  from  stress  of 
times,  to  emigrate  to  the  Western  world.  A  year  had  to 
run  before  they  were  called  on  to  embark,  but  already 
they  were  busy  in  preparations  for  their  removal.  Their 
thoughts  were  turned  upon  the  distant  land ;  they  ques- 


404  OF    JUDGMENT    TO    COME. 

tioned  you  upon  its  productions,  they  circulated  the  let- 
ters which  were  received  from  it,  they  sought  books  that 
treated  of  it,  they  drew  out  the  regulations  of  their  little 
colony,  disposed  of  all  their  effects  which  would  cease  to 
be  of  use,  and  replaced  then  with  others  that  would  be 
serviceable  to  their  new  residence  and  way  of  life.  But 
what  preparation  doth  man  make  beforehand  for  the  last 
and  eternal  emigration  from  his  earthly  home ;  what  out- 
fit for  the  dreary  and  perilous  passage  ;  what  disposal  of 
time's  commodities  and  time's  concerns ;  and  what  new 
store  of  those  spiritual  qualities  which  are  needed  in  the 
country  that  lieth  beyond  the  waters  of  death  ?  How  cru- 
el, to  launch  the  immortal  spirits  into  eternity  without  de- 
liberation and  without  resources,  when  ample  stores  of 
both  are  laid  out  in  the  word  of  God  !  How  weak  and 
unresolved,  to  put  all  preparation  off  till  the  body  is  break- 
ing up,  and  the  soul  trembling  on  the  wing  for  she  knows 
not  whither !  How  mad,  to  brave  the  King  of  the  region, 
the  Judge  and  Arbiter  of  the  condition  of  disembodied 
souls,  to  leave  his  epistles  unopened,  his  royal  overtures 
of  grace  unheeded  !  How  pitiful,  to  be  occupied  to  the 
last,  to  the  very  last  gasp,  with  the  things  we  are  leaving 
behind,  which  can  profit  or  injure  us  no  more,  and  are  fast 
fading  into  unreclaimed  annihilation  ! 

If  death,  like  the  tin:ie  of  removal  to  a  new  dwelling- 
place,  or  the  day  of  embarkation  for  a  foreign  shore,  were 
dated,  and  could  by  no  means  anticipate  its  fixed  term, 
there  might  be  reason  for  staving  off  the  preparation  for 
Judgment  to  a  distant  day,  space  being  left  for  all  needful 
arrangement ;  but  coming  as  it  often  doth,  like  a  watch 
of  the  night,  and  like  a  thief  in  the  night  invading  our 
slumbering,  our  defenceless  homes,  it  is  the  height  of  fol- 
ly and  of  rashness  thus  to  live  undefended  and  unprepar- 
ed. I  mistake,  we  are  defended,  but  we  are  not  prepar- 
ed ;  yes,  we  are  defended  :  that  is,  the  physician  and  the 
surgeon  pitch  their  tents  hard  by,  and  at  the  first  onset  of 
Death's  forerunners,  they  are  called  to  our  side  to  put  in 


OF   JUDGMENT    TO  COME.  40o 

their  defences  against  the  king  of  terrors.  They  put  their 
defences  in,  but  what  doth  it  avail  ?  To  mitigate  racking 
pain,  or  by  a  sleepy  dose  to  make  the  passage  more  tran- 
quil ;  or,  if  God  hath  intended  but  a  warning,  not  a  sum- 
mons, then  they  are  his  instruments  to  bring  convales- 
cence round.  But  to  stay  the  dart  of  Death,  when  com- 
mission from  on  high  hath  been  given  him  to  strike,  they 
pretend  no  more  than  they  do  to  call  the  spirit  back  to  the 
pale  clay  after  they  have  been  struck  with  his  dart  asun- 
der. Ah !  it  grieves  me  to  see  men  live  so  undefended 
and  unprepared.  For  what  availeth  the  preparation  of  a 
death-bed?  Nothing,  or  next  to  nothing.  Protestant 
priests  have  not,  like  Catholic  priests,  power  given  them 
to  discharge  a  man's  conscience  with  a  word,  or  ceremo- 
nious masses,  and  send  the  stained  soul,  pure  and  spot- 
less, to  meet  its  Maker.  This  is  only  yielded  to  the  suc- 
cessors of  St.  Peter.  Oh,  such  villany  ;  such  villany  thev 
do  play  upon  the  dying  man,  and  upon  the  living,  thus, 
thus  to  cajole  them  out  of  life's  busy  healthy  day  with  the 
delusions  of  the  last  moment's  well-acted  scene.  Would 
you  be  so  duped  by  any  priest  of  them  all  ?  I  know  vou 
would  not.  No,  you  would  not  allow  yourselves  to  be 
another's  dupe ;  but  you  care  not  to  become  your  own. 
Your  own  hands  will  do  for  your  souls  the  evil  thine 

o 

which  you  will  not  suffer  another  to  do.  You  will  do  the 
fatal  deed  of  self-murder.  For  I  solemnly  aver,  that  it 
is  as  much  opposed  to  sober  reason  thus  to  postpone  re- 
pentance to  a  sick  bed's  hopeless  closing  scene,  and  to 
trust  salvation  to  a  Protestant  pastor's  prayer  in  the  latest 
hour  of  gathering  darkness,  as  to  give  all  over  to  the  ele- 
vation of  the  holy  chalice  and  the  swallowing  of  the  con- 
secrated  wafer. 

Will  you  hear  me  one  moment  upon  that  which  repen- 
tance is,  and  thence  discover  how  inadequate  thereto  is  a 
death-bed's  disabled  state.  Repentance  is  not  the  reso- 
lution to  amend,  which  resolution  every  one  makes  al- 
most every  time  he  suffereth  for  sin,  and  breaks  as  often, 


400  OF   JUDGMENT    TO    COMK. 

If  this  be  the  repentance  that  needeth  not  to  be  repented 
of,  but  will  carry  you  clear  through  the  Judgment  in  hea- 
ven, then  you  have  made  it  fifty  times,  aye  a  thousand 
times,  every  time  you  had  compunctious  visitings  of  con- 
science, painful  after- thoughts,  or  calamitous  consequen- 
ces of  sin.  This  is  not  the  repentance  that  either  God  or 
man  doth  care  for.  Repentance  is  that  from  which  com- 
menceth  a  change  of  life.  It  is  the  turning  point  of  cha- 
racter and  conduct,  which  reverses  and  afflictions,  and 
sin's  twanging  consequences,  may  suggest,  but  never  of 
themselves  can  bring  about.  The  resolution  is  one  thing, 
the  power  to  carry  into  effect  is  another.  I  may  resolve 
to  be  rich,  but  am  I  therefore  rich  ?  and  will  my  bills  up- 
on the  credit  of  that  resolution  pass  upon  the  Exchange  ? 
I  may  resolve  to  be  learned,  but  am  I  therefore  learned  ? 
or  will  the  Senate  of  th2  University  grant  me  academid 
honours  upon  the  credit  of  my  resolution  ?  I  resolve 
to  be  good  ;  am  I  therefore  good,  or  will  God  pass  me 
at  the  judgment- seat?  How  wise  men  take  pleasure  to 
deceive  themselves  for  the  sake  of  a  little  temporal  in- 
dulgement ! 

The  resolution  is  to  be  commended,  but  not  to  be 
trusted  one  time  in  a  thousand.  For  man  cannot  effect 
a  change  upon  the  spur  of  resolution,  which  is  the  high- 
est faculty  of  God  alone.  Yet  the  resolution  is  good,  and 
ought  to  be  encouraged.  But  if  the  resolution  would 
succeed,  we  must  go  to  work  and  take  the  proper  means 
for  bringing  the  change  about.  We  must  slacken  hold  of 
that  world  which  hath  led  us  such  a  heavy  rueful  road ; 
and  take  hold  of  something  which  may  carry  us  into  a 
better  drift.  The  world,  as  nature. lookcth  on  it,  is  a  de- 
luder,  a  charmer ;  and  will  carry  us  deeper  and  deeper  in- 
to its  labyrinth.  It  filleth  the  soul  brim  full  of  false,  am- 
bitious, fallacious  estimates,  delusory  wishes,  dreams  and 
phantasies  of  good  and  happiness.  From  her  the  natural 
man  takcth  in  nothing  but  poison  to  his  spiritual  facul- 
ties, and  alienation  from  his  God.     If  therefore  a  change 


OF   JUDGMENT    TO  COME.  407 

is  to  ensue  upon  resolution,  courses  must  be  taken  for  eva- 
cuating from  the  heart  these  evil  and  delusory  things  of 
which  it  is  the  continent.  ♦  For  if  the  heart  continue  pri- 
med with  its  ancient  charge,  what  alteration  under  heaven 
can  there  be  of  life  ? 

Whence,  then,  is  the  heart  to  be  charged  with  new  and 
better  content  ?  Not  from  the  world.  Whence  then  ? 
from  the  word  of  God  ?  This  is  the  new  world  out  of 
which  the  soul  is  to  suck  a  new  nature,  and  be  conform- 
ed unto  a  new  image.  Here  she  will  see  things  in  new 
lights.  Hence  derive  new  apprehensions  of  God,  new  es- 
timates of  human  things ;  heavenly  ambitions  and  earthly 
contempts,  sincere  affections,  true  interests,  solid  com- 
forts, stable  principles,  unfitting  hopes,  and  abiding  joys. 
These  new  tenants  of  the  heart,  as  they  enter  through  the 
knowledge  and  belief  of  the  word  of  God,  will  expel  the 
old  ones,  and  a  change  of  life  will  grow  apace ;  for  out 
of  the  heart  proceed  evil  thoughts,  murders,  adulteries, 
fornications,  thefts,  false  witness,  blasphemies,  and  what- 
ever else  defiles  the  life  of  man  ;  and,  till  the  heart  be  dis- 
charged and  cleansed  of  its  foul  and  adulterous  load  of  na- 
ture's and  the  world's  engendering,  and  possessed  with 
another  load  engendered  by  the  Word  and  Spirit  of  God, 
it  is  vain,  very  vain,  to  think  that  any  reformation  or  al- 
teration of  life  will  ensue. 

How  then,  if  these  principles  stand  true,  and  that  they 
do,  all  reason,  revelation  and  common  experience  of  man 
do  testify,  how  can  any  son  of  man  commit  the  work  of 
repentance  to  the  desolate  and  soul-dissolving  hour  of 
death  ?  What  time  then  is  there  for  the  implantation  of 
new  principles — what  strength  for  the  ejecting  of  old  ones — 
what  room  for  experimenting  upon  the  change — what  so  - 
lacement  of  assured  hope  to  any  clear-eyed  spirit — what 
scope  for  the  office  of  a  pastor — what  occupation  for  any 
soul?  The  communings  between  such  a  soul  and  a 
faithful  pastor  are  the  very  shadow  of  weakness ;  the  frail- 
est, idlest,  most  unprofitable  meeting  which  can  take 


408  Of    JUDGMENT    TO    COME. 

place  on  earth,  a  mere  mockery  of  religion,  and  pregnant 
with  most  delusive  effects.  The  pastor  hath  plenty  of 
good  things  to  bestow,  but  the  dying  man  hath  not  a 
faculty  of  soul  disengaged  to  take  them  up,  nor  hath  he 
room  wherein  to  stow  them.  He  is  dying  loaded,  as  he 
lived,  with  earthly  cares.  The  pastor  is  a  mere  tool  of 
ceremony  by  his  bed-side;  the  most  useless,  the  most 
helpless  of  all  who  minister  to  his  wants,  because  to  speak 
the  very  truth,  he  hath  no  wants  to  which  it  is  his  pro- 
vince to  minister. 

But  when  it  otherwise  happeneth  that  the  fear  of  God 
hath  made  an  early  lodgment  in  the  breast,  and  kept  its 
place  against  the  temptations  of  this  world  and  the  im- 
pressions of  nature  within ;  that  the  hand  of  God  hath 
been  seen  and  gratefully  acknowledged  through  the  whole 
of  life ;  that  the  weight  of  sins  hath  led  the  soul  to  the 
Cross  of  Christ,  and  unburthened  it  there  ;  and  that  the 
worship  of  God  hath  been  publicly  pursued,  and  his  fa- 
vour privately  besought,  and  his  works,  to  the  extent  of 
our  understanding  and  the  ability  of  our  mind,  followed 
after;  then,  then  the  pastor's  office  to  minister  at  his 
death- bed  is  an  office  full  of  meaning,  and  full  of  heart- 
felt gladness,  to  the  spiritual  patient  most  enlivening,  and 
to  all  around  most  aftecting.  Such  a  death-bed  hath  no 
terror  ;  and  it  is  well  nigh  cheated  of  its  grief,  at  least  it 
hath  a  chastened  grief.  It  is  like  the  refining  furnace 
to  the  gold,  where  the  dross  alone  is  left ;  the  refresh- 
ing of  spring,  when  the  creature  casts  its  viler  slough ; 
or  the  apotheosis  of  an  ancient  hero,  when  his  spirit  riseth 
before  his  kindred  from  its  earthly  nook  into  the  neigh- 
bourhood of  God. 

Ah,  then,  why  do  men  dream  !  and  why  doat  they  up- 
on this  final  repentance,  which  is  so  impracticable  !  Why 
put  they  off  the  present  thought  of  death,  under  the  delu- 
sion of  taking  it  up  at  a  more  convenient  season  !  Do  be 
entreated,  for  the  sake  of  all  that  is  dear  to  man  in  time 
and  in  eternity,  to  take  the  matter  up  at  present.     Send 


OF    JUDGMENT    TO    ( OMF:.  409 

those  thoughts,  which  roam  sportive  over  gay  fields  of 
dekision ;  send  those  active,  manly  purposes,  which  now 
combat  the  hard  and  perilous  conditions  of  human  life  ; 
send  those  fond  hopes,  which  dwell  over  the  troublous 
future  of  the  present  life — hopes  of  a  good  which  shineth 
faintly,  and  in  the  end  defeat,  like  the  ignis-fatuus,  the 
pursuits  of  most ;  send  those  fears,  which  dwell  over  the 
troublous  future  of  the  present  life — fears  of  loss,  of  po- 
verty, of  disgrace,  of  worldly  defamation,  or  worldly  de- 
spite ;  send  them  all,  I  do  pray  you,  by  heaven's  glorious 
scenes,  and  hell's  awful  bereavements,  send  all  those  joy- 
ful thoughts  and  manly  purposes,  and  fond  hopes  and 
gloomy  fears,  send  them  into  the  word  of  God,  that  they 
may  partake  there  a  proper,  real,  and  everlasting  nutri- 
ment, which  may  build  up  the  edification  of  the  soul, 
and  secure  for  ever  her  well-being  beyond  the  power  of 
death  and  the  grave,  and  sin,  and  the  father  of  sin,  to  do 
her  harm. 

This  *  procrastination,  it  is  the  thief  of  time  ;'  this  post- 
ponement of  repentance,  is  the  kidnapper  of  souls,  and 
the  recruiting-officer  of  hell.  And  I  well  do  know  what 
a  troop  of  generous  men  he  hath  deluded ;  men  who 
know  the  truth,  and  revere  the  truth,  but  postpone  it  un- 
der the  incantation  and  magic  of  this  great  enemy  of  hea- 
ven. Mine  is  an  impotent  position  from  which  to  assault 
an  enemy  that  is  possessed  of  your  bosoms  ;  but  if  I 
could  arouse  your  better  faculties,  which  his  potations 
have  laid  asleep,  and  draw  them  to  take  a  refreshing 
draught  from  tlie  wine  and  milk  of  the  gospel  of  Christ, 
then  I  glory  to  think  how  they  would  clear  the  inward 
temple  of  this  sacrilegious  intruder,  and  send  him  and  his 
herd  to  the  kennel,  whence  they  issue  to  dupe  the  soul  of 
man  and  bereave  him  of  his  noble  enjoyment.  Would 
you  compose  yourselves  to  thought;  would  you  still  the 
tumultuous  host  of  passions  and  affections  within,  escape 
to  a  secret  place  from  the  din  without,  sit  you  down  to 
think  of  life  and  death,  and  judgment  and  eternity,  there 

52 


4lO  OF    JUUGxMKNT     lO    tOMK. 

would  come  up' such  still,  small  voices  from  the  depths 
within,  such  stifled  thoughts  of  God  would  awaken  and 
present  themselves  at  the  court  of  conscience  once  more, 
strangled  affections  to  Christ  would  breathe  again  through 
the  living  Spirit  of  our  God,  tender  promises  of  Scripture 
would  quicken  long-departed  hope ;  and  the  gospel  of 
our  Saviour  would  banish  dissuading  fears,  and  the  heart 
would  open  its  stony  doors  to  God,  as  the  flowers  do  their 
folded  bosom  to  the  beams  of  the  sun.  And  oh  !  what 
new  purposes  would  grow  from  the  divine  communion, 
and  what  new  courses  would  be  followed  by  the  grace  of 
our  God  !  And  what  freshness,  what  health,  what  joyful- 
ness,  would  enliven  our  diseased  and  sickened  soul !  The 
bridegroom  hath  blessed  her  with  his  love,  and  united 
himself  to  her  for  ever.  Life,  for  the  first  time,  begin- 
neth  ;  and,  like  Christ,  the  father  of  it,  it  ariseth  from  a 
tomb — the  tomb  of  the  old  man  crucified.  Then  the  seed 
of  the  Word  that  liveth  and  abideth  for  ever  is  implant- 
ed;  the  fruits  of  the  Spirit  come  forth  from  the  bed  of 
carnal  nature,  and  the  spiritual  man  standeth  ready  to  be 
glorified  by  death.  Such,  be  assured,  my  beloved  bre- 
thren, will  come  to  every  one  of  you,  if  you  will  but 
shake  off,  in  the  strength  of  God,  this  nightmare  of  pro- 
crastination, which  weigheth  down  your  bosom,  and  will 
speedily  consume  your  life. 

Thus  in  one  strength  demolished,  into  which  indolent 
nature  retreateth,  and  where  she  liveth  upon  time,  as  the 
sloth  does  upon  the  tree,  till  every  particle  of  the  food  is 
consumed,  then  droppeth,  she  knoweth  not  whither. — 
There  is  another  strength  into  which  she  casts  herself 
when  beaten  out  of  ihis,  upon  which  I  meditate  no  par- 
ley, no  tedious  operation  of  argument,  but  a  main  attack, 
a  storm,  where  it  shall  be  fought  hand  to  hand,  without 
any  reserve  or  any  mercy  upon  cither  side.  For  they  are 
desperados  with  whom  I  am  now  to  deal,  if  so  be,that  our 
former  mild  and  reasoning  method  of  discourse  have  fail- 
-ed  to  move  them. 


OF    JUDOIKNT    TO   COME.  41  t 

There  be  those  who  confound  the  foresight  of  deaths 
with  a  fearfulness  of  death,  and  talk  of  meeting  death  like 
brave  men ;  and  there  be  institutions  in  human  society 
which  seem  made  on  purpose  to  hinder  the  thoughts  of 
death  from  coming  timerously  before  the  deliberation  of 
the  mind.    And  they  who  die  in  war,  be  they  ever  so  dis- 
sipated, abandoned,  and  wretched,  have  oft  a  halo  of  ever- 
lasting glory  arrayed  by  poetry  and  music,   around  their 
heads  ;  and  the  forlorn  hope  of  any  enterprise  goeth  to 
their  terrible  post  amidst  the  applauding  shouts  of  all  their 
comrades.    And  'to  die  game,'  is  a  brutal  form  of  speech 
which  they  are  now  proud   to  apply  to  men.     And  our 
prize-fights,  where  they  go  plunging  upon  the  edge  of 
eternity,  and  often  plunge  through,  are  applauded  by  tens 
of  thousands,  just  in  proportion  as  the  bull-dog  quality 
of  the  human  creature  Ccirries  it  over  every  other.     And 
to  run  hair-breadth  escapes,  to  graze  the  grass  that  skirts 
the  grave,  and  escape  the  yawning  pit,  the  impious,  dar- 
ing wretches  call  cheating  the  devil ;  and  the  watch- word 
of  your  dissolute,  debauched  people  is,  "  A  short  life  and 
a  merry  one.''     All  which  tribes  of  wreckless,  godless 
people  lift  loud  the  laugh  against  the  saints,  as  a  sickly, 
timorous  crew,  wha  have  no  upright  gait  in  life,  but  are 
always  cringing  under  apprehensions  of  death  and  the  de- 
vil.    And  these  bravos  think  they  play  the  man  in  spurn- 
ing God  and  his  concerns  away  from  their  places ;  that 
there  would  be  no  chivalry,   nor  gallantry,  nor  battle- 
brunt  in  the  temper  of  man,   \vere  he  to  stand  in  awe  of 
the  sequel  which  followeth  death.     And  thus  the  devil 
hath  built  up  a  strong  embattled  tower,  from  which  he 
lordeth  it  over  the  spirits  of  many  men,  winning  them 
over  to  himself,  playing  them  off  for  his  sport,  in  utter 
darkness  all  their  life  long,  till  in  the  end  they  take  a  leap 
in  the  dark,  and  plunge  into  his  yawning  pit ;  never,  never 
to  rise  again. 

And  here,  first,  I  would  try  these  flush  and  flashy  spir- 
its with  their  own  weapons,  and  play  a  little  with  them  at 


412  OF    JIIDGMF.M    TO    (OMF. 

their  own  game.     They  do  but  prate  about  their  exploits 
at  fighting,   drinking,   and  death-despising.     I   can  tell 
them  of  those  wlio  fought  with  savage  beasts ;  yea,  of 
maidens,  who  durst  enter  as  coolly  as  a  modern  bully  in- 
to the  ring,  to  take  their  chance  with  infuriated  beasts  of 
prey  ;  and  I  can  tell  them  of  those  v.'ho  drank  the  molten 
lead  as  cheerfully  as  they  do  the  juice  of  the  grape,  and 
handled  the  red  fire,  and  played  with  the  bickering  flames 
as  gaily  as  they  do  with  love's  dimples  or  woman's  amor- 
ous tresses.     And  what  do  they  talk  of  war  ?    Have  they 
forgot  Cromwell's  iron-hand,  who  made  their  chivalry  to 
skip  ?  or  the  Scots  Cameronions,  who  seven  times,  with 
their  Christian  chief,  received  the  thanks  of  Marlborough, 
that  first  of  English  captains  ?  or  Gustavus  of  the  North, 
whose  camp  sung  Psalms  in  every  tent?  It  is  not  so  long 
that  they  should  forget  Nelson's  Methodists,   who   were 
the  most  trusted  of  that  hero's  crew.     Poor  men,  they 
know  nothing  who  do  not  know  out   of  their   country's 
history,   who  it  was  that  set  at  nought  the  wilfulness  of 
Henry  VHL,   and  the  sharp  rage  of  the  virgin  Queen 
against  liberty,  and  bore  the  black  cruelty  of  her  popish 
sister  ;  and  presented  the  petition  of  rights,  and  the  bill  of 
rights,  and  the  claim  of  rights.      Was  it  chivalry  ?  was  it 
blind  bravery  ?    No  ;  these  second-rate  qualities  may  do 
for  a  pitched  field,  or  a  fenced  ring  ;   but  when  it  comes 
to  death  or  liberty,  death  or  virtue,  death  or  religion,  they 
wax  dubious,  generally  bow  their  necks  under  hardship, 
or  turn  their  backs  for  a  bait  of  honour,  or  a  mess  of  solid 
and  substantial  meat.     This  chivalry  and  brutal  bravery 
can  fight  if  you  feed  them  well  and  bribe  them  well,  or 
set  them  well  on  edge  ;   but  in  the  midst  of  hunger  and 
nakedness,  and  want  and  persecution,   in  the  day  of  a 
country's  direst  need,  they  are  cowardly,  treacherous,  and 
of  no  avail. 

Oh  these  topers,  these  gamesters,  these  idle  revellers, 
these  hardened  death-despisers  !  they  are  a  nation's  dis- 
grace, a  nation's  downfall.     They  devour  the  seed  of  vir- 


OF   JUDGMENT    TO    (JOME.  413 

tue  in  the  land ;  they  feed  on  virginity,  and  modesty,  and 
truth.  They  grow  great  in  crime,  and  hold  a  hot  war 
with  the  men  of  peace.  They  sink  themselves  in  debt ; 
they  cover  their  families  with  disgrace  ;  they  are  their 
country's  shame.  And  will  they  talk  about  beirg  their 
country's  crown,  and  her  rock  of  defence  ?  They  have  in 
them  a  courage  of  a  kind  such  as  Cataline  and  his  con- 
spirators had.  They  will  plunge  in  blood  for  crowns  and 
gaudy  honours ;  or,  like  the  bolder  animals,  they  will  set 
on  with  brutal  courage,  and,  like  all  animals,  they  will  lift 
up  an  arm  of  defence  against  those  who  do  them  harm. 
But  their  soul  is  consumed  with  wantonness,  and  their 
steadfast  principles  are  dethroned  by  error ;  their  very 
frames,  their  bones  and  sinews,  are  eft'eminated  and  degra- 
ded by  vice  and  dissolute  indulgencies. 

If  there  is  no  bravery  in  meeting  an  enemy  whose  pow- 
er and  virulence  we  know  not,  and  if  there  is  no  cowar- 
dice .in  examining  an  enemy's  strength,  that  we  may  take 
precautions  to  meet  him  with  success,  then  have  these 
bravos  no  credit  for  valour  in  overlooking  death,   and  we 
have  no  discredit  for  calmly  preparing  to  receive  him  ; 
for  they  know  not  that  which  they  affect  to  despise,  and 
therefore  they  have  no  credit  in  despising  it ;  while  we  do 
know,  and  are  alone  entitled  to  the  praise  of  being  reso 
lute  men.     A   blind  man  hath  no  credit  from  running 
risks,  for  he  sees  not  the  danger  that  is  before  him  ;  and 
if  he  should  come  upon  his  enemy's  ground,  there  is  no 
courage  in  that,  for  he  knoweth  not  that  he  is  there  ;  and 
if,  while  his  enemy  is  taking  measures  to  trammel  him 
and  cut  him  off,  he  preserve  his  resolution  and  show  no 
signs  of  alarm,  there  is  no  heroism  in  that,  for  he  knoweth 
not  what  is  hastening  to  befal  him.     No  higher  do  I  rate 
the  resolution  of  those  men  who  make  a  mock  of  death, 
because  they  are  generally  as  ignorant  of  its  consequen- 
ces as  a  blind  man  is  of  the  perils  in  his  way.     They 
know  no  more  of  it  than  the  parting  of  the  breath  and  the 
entombing  of  the  lifeless  clay.     They  look  no  further 


414  OF   JUDGMENT    TO  COME. 

with  a  steady  eye.     Judgment  they  never  bring  their  con- 
science to  face.     The  holiness  and  justice  of  God  they 
deal  not   with   at  all ;    they  blink  the  whole  question  of 
eternity.     Where,  then,  is  their  courage  ?    Doth  it  lie  in 
winking  hard,  like  a  child  when  it  is  afraid  ?    Does  it  lie 
in  hiding  the  head  in  a  bush,  as  they  say  the  ostrich  does 
when  he  finds  he  cannot  escape  his  pursuers  ?    Let  them 
open  their  eyes  to  the  truth,  the  whole  truth,  and  then  put 
their  courage  to  the  proof.     One  who  believes  that  death 
is  an  eternal  sleep,  or  that  the  next  world  will  at  least  be 
better  than  the  present,  or  that  God  will  wipe  all  trans- 
gressions into  oblivion,  and  that  his  judgment  will  be  a 
universal  act  of  indemnity,  a  general  gaol  delivery,  what 
hinders  him  to  die  calm  and  brave.     And  what  praise  or 
credit  would  he  claim  ?  He  must  indeed  be  a  craven  who 
cannot  face  the  pain  of  dying.     Pain  is  doubtless  an  ex- 
cessive  evil,   and  not  to  be  courted  ;   but  if  to  bear  pa- 
tiently the  pain  of  dying  be  the  great  feat  upon  which 
these  boasters  plume  themselves,  they  have  indeed  a  large 
conceit ;  for  it  is  a  courage  which  the  commonest,  mean- 
est, weakest  possesses,  in  equal  perfection  with  themselves. 
The  coolness,  the  gaiety,  of  all  such  men  in  the  hour  of 
death,  is  like  the  coolness  and  gaiety  of  soldiers  when  they 
are  marching,  not  against  the  battle,  but  into  the  ambush 
of  the  enemy.     They  know  not  what  is  before  them  and 
around   them ;    the   country  seemeth  clear  :    and   to  be 
afraid  would  be  the  extreme  of  cowardice ;  they  cheerful- 
ly pursue  their  way,  they  gaily  jest  and  talk,  they  move 
on  unconc(Tned  as  cattle  to  the  slaughter-house,  and  for 
the  same  reason  they  are  unconcerned,  because  they  know 
not  what  is  before  them  :  but  the  moment  arrives,  the  sig- 
nal is  given,  the  ambuscade  opens  its  arms  of  death  around 
them.     Now  let  them  show  their  valour,  for  hitherto  they 
have  showed  none.     So  say  I  to  these  self-blinded  boast- 
ers.    Giye  ear  to  the  true  character  of  death,  to  the  whole 
scope  of  its  consequences,  to  the  certainty  of  its  issues ; 
take  into  your  minds  the  after  thoughts,  the  dreams,  the 


OF    JUDGMENT    TO    COME.  415 

awakening  consternation,  the  resurrection  morn,  the  fear- 
ful judgment,  the  whole  compass  of  a  Christian's  eterni- 
ty, and  then  draw  yourself  into  comparison  with  a  Chris- 
tian in  the  matter  of  facing  death. 

Oh !  it  sickens  the  grave  spirit  of  a  man,  to  see  how 
these  swaggering  bragadocios,  who  have  slain  immortali- 
ty within  their  breast ;  bereaved  their  nature  of  its  spirit- 
ual and  eternal  part,  brought  themselves  to  the  nature  of 
the  animal  or  merely  intellectual  man,  exult  in  their  de- 
gradation, make  a  merit  of  their  loss,  and  pride  them- 
selves in  their  shame.  The  thoughtless,  godless  genera- 
tion have  evacuated  God  from  their  hearts,  and  they  have 
filled  them  with  sensual  possessors ;  or,  making  the  fa- 
culties of  reason  their  only  guide,  they  have  not  sought 
after  the  recreation  of  the  spiritual  man  within — they  have 
cut  oft'  commerce  with  the  other  world — it  hath  faded  in- 
to a  thin  vision,  or  been  rejected  as  a  fabled  mystery  ;  and 
being  so  despoiled  of  all  that  should  have  been  the  food 
of  serious  meditation  over  death,  and  grave  preparation 
for  its  arrival,  the  men  think  themselves  great  for  wanting 
that  meditation  and  carefulness  whereof  they  have  not  the 
materials  within  them,  nor  cannot  have,  save  by  a  regene- 
ration of  nature,  and  a  resurrection  of  the  hopes  and  fears 
of  the  world  to  come.  And  they  will  take  into  their  pro- 
fane lips  to  judge  the  children  of  God,  whom  they  can  no 
more  understand,  being  destitute  of  spiritual  life,  than  the 
lower  animals  can  understand  our  reasoning  nature,  or 
take  upon  them  to  judge  our  reasonable  procedure.  It 
doth  appear  to  me  that  the  tiger,  who  plungeth  on  with 
bare  breast  and  unarmed  claws  upon  surrounding  deaths, 
hath  as  good  title  to  call  the  soldier  coward,  who  casts  a 
shield  before  his  heart,  and  arms  his  right  hand  Avith 
steel,  and  clothes  his  mind  with  circumspection  in  the 
hour  of  danger,  as  the  sensual  or  even  intellectual  man 
hath  to  judge  the  spiritual  man  of  God  and  call  him  cow- 
ard, because  in  the  hour  of  his  need  he  puts  on  the  breast- 
plate of  righteousness,  and  the  shield  of  faith,  and  the  hel- 


416  OF    JIJDGMKNT    TO    COME. 

met  of  salvation,  and,  with  the  circumspection  of  prayer 
and  the  word  of  God,  struggles  with  the  great  adversary 
of  the  life  of  man. 

Besides,  for  I  have  set  myself  in  the  strengths  of  God 
to  fight  his  battle  with  the  ungodly  generation,  these  men, 
who  thus  entrench  themselves  in  a  boasted  fearlessness  of 
death,  do,  it  seems  to  me,  derive  that  courage  which  they 
boasted  of,  not  only  from  their  ignorance  of  the  enemy's 
strength,  but  also  from  certain  artificial  stimulants  with 
which  they  treat  their  souls,  as  weak-hearted  soldiers  do 
upon  the  eve  of  battle,  or  as  the  Malays,  who,  when  they 
have  staked  and  lost  their  all  at  play,  do  intoxicate  them 
selves  with  opium,  and  then  rush  with  creiss  in  hand  into 
the  streets,  running  a-muck,  and  dealing  death  around, 
until  some  hand  arrest  their  deadly  course.  For  the  spi- 
rit can  be  intoxicated  and  made  unfit  for  deliberative  judg- 
ment by  as  many  methods  as  the  body  can.  Life  may 
be  made  so  miserable  as  to  make  death  seem,  to  people 
in  their  state  of  ignorance,  the  least  of  two  evils,  and  the 
better  choice  upon  the  whole ;  or  rage  may  rise  to  such 
a  pitch  as  to  make  a  man  flee  with  headlong  fury  upon 
death,  or  shame  and  disgrace  may  prompt  him  from  be- 
hind ;  or  ambition  and  glory  may  intoxicate  him,  or  re- 
venge may  make  him  furious  :  in  all  which  case^  his  soul 
is  not  master  of  itself,  a)\d  the  action  is  not  t^o  be  taken  in 
proof  of  cool  deliberative  contempt  of  death.  And  for 
those  who  make  light  of  it  at  a  distance,  they  will  be  found 
generally  to  have  a  dash  of  the  braggart  in  their  charac- 
ter, to  the  score  of  which  it  may  be  set  down.  Wait  till 
it  draw  nigh,  and  watch  them  as  its  hour  approacheth,  and 
observe  how  their  courage  stands  the  proof. 

Perhaps  the  best  way  of  making  this  experiment  is  to 
look  upon  the  last  hours  of  the  condemned.  There  are 
no  practical  despisers  of  death  like  those  who  touch,  and 
taste,  and  handle  death  daily  ;  by  daily  committing  capital 
offences.  They  make  a  jest  of  death  :  all  its  forms,  and 
all  its  terrors,  are  in  their  mouths  a  scorn.     Now  it  hath 


OF     JUUGMENl    TO    rOMH.  417 

been  my  lot  to  attend  on  the  condemned  cells  of  prison- 
ers, and  to  note  the  effects  when  they  were  kept  cool  in 
body  and  in  mind,  and  saw  that  enemy  at  hand  whom 
they  affected  to  despise  when  at  a  distance.  And  in  the 
North  we  have  a  better  opportunity  of  making  this  pain- 
ful observation,  seeing  weeks,  and  days,  intervene  be- 
tween sentence  and  execution.  Now  this  is  the  fact:  that 
first  of  all,  death  in  sight  hath  such  a  terrible  aspect,  that 
they  make  every  effort  to  escape  him.  If  there  be  one  ray 
of  hope,  it  is  entertained  with  the  whole  soul.  All  friends 
are  importuned  ;  every  channel  of  interest  beset ;  and  a 
reprieve  is  besought  by  every  argument  and  entreaty. — 
Some  have  lived  such  a  life  of  enormity,  and  are  envelo- 
ped in  such  a  cloud  of  brutal  ignorance,  that  they  die 
without  care,  and  run  the  risk  of  another  world,  if  there 
be  one.  But  this  is  not  frequent.  The  greater  number 
abandon  their  untenable  position  of  hardihood,  and  seek 
a  shelter  when  the  terrible  storm  hurleth  in  the  heavens, 
and  they  see  its  dismal  preparation.  I  know  how  it  is, 
for  I  have  watched  all  the  night  and  all  the  morning  in 
their  cells,  and  walked  \\  ith  them  to  the  drop  ;  and  one 
only  I  have  found  whose  heart  would  not  yield  :  and  when 
I  took  his  hand,  it  was  cold  and  clammy,  and  ever  and 
auon  there  shot  a  shiver  through  his  frame,  and  again  re- 
solution braced  him  up,  and  again  the  convulsive  throb  of 
nature  shot  thrilling  to  the  extremities,  which  testified  the 
strife  of  nature  within. 

Ah  !  brave  not  death,  or  he  will  take  vengeance  when 
he  Cometh.  When  the  Lord  delivereth  you  into  his 
hands,  he  will  rush  upon  you  with  revenge  for  all  the  af- 
fronts you  have  given  him.  These  are  no  vain  tales  which 
are  told  of  the  very  proud  and  the  extremely  wicked — 
how  they  die  in  terrible  moods :  for  God  hath  the  design 
of  thereby  demonstrating  to  the  world  how  weak  men  are 
at  their  best,  and  ho\v  proudest  men  are  most  abased.  He 
intendeth,  before  they  leave  the  earth,  to  defeat  in  the  eyes 
of  men,  or  in  their  ears  to  contradict  all  the  blasphemy 

53 


418  OF   JUDGMENT    TO    COME. 

which  these  sons  of  Belial  have  uttered  ;  therefore  he  sent 
Nebuchadnezzar  before  he  died  to  herd  with  the  cattle  of 
the  field ;  therefore  he  smote  Herod  with  worms  in  the 
hour  of  his  highest  pride ;  and  therefore  he  hath  given  so 
many  persecutors  of  his  church  so  hard  a  passage  from 
this  w  orld  into  the  next. 

If  so  be  that  it  is  the  cloud  of  ignorance  which  hinder- 
eth  your  sight  of  God's  truth,  and  deadeneth  the  admoni- 
tions of  conscience  within  the  breast,  then  indeed  you  well 
may  die  unconscious,  as  you  lived  unconscious,  and 
judgment  shall  go,  in  that  case,  against  you,  because 
you  opened  not  your  ear  to  instruction  ;  but  if  in  the 
time  past,  and  at  this  time,  ye  be  suppressing  the  voice 
of  conscience  and  the  admonitions  of  God,  and  with 
your  eyes  open  plunging  deeper  and  deeper  into  sin,  then 
there  is  every  likelihood  that  conscience  will  awake  on  a 
death-bed,  and  outwardly  or  inwardly  torture  before  you 
depart. 

For,  see  you  not  that  former  pleasures  have  taken  wing, 
and  former  strength ;  that  joy  hath  dissolved  her  court, 
and  dispersed  her  train  ;  that  silence  reigns  without,  and 
the  promonitions  of  death  speak  within  ;  and  long,  long 
nights  of  wakefulness  have  to  pass,  and  days  of  gloom  to 
drag  on  their  weary  course  ;  and  enjoyment  being  deceiv- 
ed  and  anticipation  shrinking  back,  there  is  nothing  but 
the  past  over  which  the  mind  can  brood  ?  Each  event 
comes  arrayed  in  responsibility,  and  each  scruple  of  con- 
science becomes  a  leaden  weight  upon  our  breasts ;  and 
each  twang  of  remorse  becomes  a  sticking,  cleaving  ene- 
my, and  the  sick  man  cannot  shake  them  off  by  joyful 
company,  or  cheerful  converse,  or  stimulating  pleasures. 
He  lieth  within  his  curtained  tent — his  eye  rolleth  over  its 
murky  sides — he  would  shake  the  thoughts  away,  but 
they  cling  like  vultures  upon  his  breast,  and  he  lieth  at 
their  mercy,  till,  stung  to  madness,  he  can  no  longer  re- 
frain. Then  he  lifteth  up  his  voice  in  self-condemnation, 
and  cleaveth  the  common  ear  with  the  tale  of  fiis  evil 


OF    JUDGMKNT    TO    COME,  410 

deeds,  and  the  pride  of  surrounding  relatives  cannot  re- 
strain him  ;  but  he  holds  on  unsparingly,  to  clear  his 
breast  of  these  tormentors.  And  he  remits  to  recover 
strength,  and  resumes  in  all  the  bitterness  of  a  man  pos- 
sessed ;  and  calls  his  children  to  his  bed-side,  and  impre- 
cates on  their  heads  direful  curses  if  they  travel  in  their 
father's  footsteps.  Then  turns  upon  his  bed,  and  enjoys 
the  momentary  calm  of  a  disburdened  conscience,  and  in 
anguish  expires. 

And  another  of  a  more  dark  and  dauntless  mood,  who 
hath  braved  a  thousand  terrors,  will  also  make  a  stand 
against  terror's  grisly  king.  And  he  will  seek  his  ancient 
intrepidity,  and  search  for  his  wonted  indifference ;  aud 
light  smiles  upon  his  ghastly  visage,  and  affect  levity 
with  his  palsied  tongue,  and  parry  his  rising  fears,  and 
wear  smoothness  in  his  outward  heart,  while  there  is 
nothing  but  tossing  and  uproar  beneath.  He  may  ex- 
pire in  the  terrible  struggle — nature  may  fail  under  the 
unnatural  contest ;  then  he  dies  with  desperation  imprint- 
ed on  his  clay  ? 

But  if  he  succeed  in  keeping  the  first  onset  down,  then 
mark  how  a  second  and  a  third  comes  on,  as  he  waxeth 
feebler.  Nature  no  longer  enduring  so  much,  strange 
and  incoherent  words  burst  forth,  and  now  and  then  a 
sentence  of  stern  and  loud  defiance.  This  escape  per- 
ceiving, he  will  gather  up  his  strength,  and  laugh  it  off  as 
reverie.  And  then  remark  him  in  his  sleep :  how  his 
countenance  suffereth  change,  and  his  breast  swelleth  like 
the  deep ;  and  his  hands  grasp  for  a  hold,  as  if  his  soul 
were  drowning ;  and  his  lips  tremble  and  mutter,  and  his 
breath  comes  in  sighs,  or  stays  with  long  suppression,  like 
the  gusts  which  precede  the  bursting  storm ;  and  his  frame 
shudders,  and  shakes  the  couch  on  which  this  awful  scene 
of  death  is  transacted.  Ah  !  these  are  the  ebbings  and 
flowings  of  strong  resolve  and  strong  remorse.  That 
might  have  been  a  noble  man ;  but  he  rejected  41II,  and 
chose  wickedness,  in  the  face  of  strong  visitings  of  God, 
and  therefore  he  is  now  so  severely  holden  of  death. 


4"20  Ul-    JUDUMEM    TO    COME. 

And  reason  dotli  often  resign  her  seat  at  the  latter  end 
of  these  God-despisers.  Then  the  eye  looks  forth  from 
its  naked  socket,  ghastly  and  wild  ;  terror  sits  enthroned 
upon  the  pale  brow ;  he  starts — he  thinks  that  the  fiends 
of  hell  are  already  upon  him  ;  his  disordered  brain  gives 
them  form  and  fearful  shape  ;  he  speaks  to  them — he 
craves  their  mercy.  His  tender  relatives  beseech  him  to 
be  silent,  and  with  words  of  comfort  assuage  his  terror, 
and  recall  him  from  his  paroxysm  of  remorse.  A  calm 
succeeds,  until  disordered  imagination  liath  recruited 
strength  for  a  fresh  creation  of  terror  ;  and  he  dies,  with  a 
fearful  looking  for  of  judgment  and  the  fiery  indignation 
to  consume  him. 

These  cases  are  not  ideal,  though  they  be  extreme ;  in 
mercy  to  surrounding  and  surviving  relatives,  God  suffer- 
eth  it  not  often.  But  though  outward  demonstration  be 
be  carefully  shrouded  up,  I  greatly  err  if  inward  tumult 
and  tossing  of  the  mind  be  rare  :  I  am  assured  it  is  not 
rare  ;  else  why  send  for  the  spiritual  opiate  of  a  priest,  and 
why  seek  the  requiem  of  a  prayer  ?  why  call  for  the  ex- 
treme unction  of  the  body  and  blood  of  Christ?  I  know 
that  in  many  cases  a  man  withereth  like  a  tree,  and  in 
his  old  age  is  desolate  of  thought  ;  he  buds  no  more 
with  promise  and  expectation  ;  he  is  not  pregnant  with 
feeling ;  words  kindle  no  fire  in  him,  thoughts  awake 
no  kindred  thoughts.  And,  alas !  this  is  perhaps  the 
most  pitiable  case  of  all,  and  therefore  have  we  reserved 
it  for  the  last  part  of  our  contention  with  these  death-de- 
spisers. 

The  former  bespoke  a  wounded  heart ;  this  bespeaks  a 
heart  ossified  and  unimpressible  :  reason  remains,  con- 
tentment remains  ;  but,  alas  !  feeling  is  dead.  The  spir- 
itual man  breathes  no  longer,  but  hath  given  up  the  ghost 
under  the  several  neglects  and  wounds  which  he  hath  re- 
ceived. The  animal  life  may  still  be  strong,  and  the  ra- 
tional and  intellectual  man  maybe  in  active  exertion  ;  but 
yet  the  power  of  spiritual  action  be  altogether  lost.     You 


OF   JUDGMENT    TO  COME.  421 

cannot  raise  a  spark  of  conviction,  or  kindle  towards  the 
Deity  one  flash  of  love.  The  whole  faculties  are  occu- 
pied, and  the  old  possessors  will  not  give  place  ;  old 
trains  of  thought  will  not  be  invaded,  old  habits  will  not 
be  disturbed  ;  the  conscience  is  seared  as  with  a  red-hot 
iron.  Ah,  how  helpless  you  feel  at  the  death  bed  of  such 
a  man.  You  see  an  immortal  spirit  going  into  the  world 
unregenerate.  You  would  speak  to  him,  but  you  know 
not  how  to  begin.  You  do  speak  to  him,  and  you  find 
him  intrenched  in  his  decencies,  his  moralities,  his  charities. 
You  cannot  blast  his  hopes,  though  you  know  them  to  be 
hopeless  ;  for  there  remaineth  no  chance  of  conviction.  It 
would  be  only  vexing  him  in  vain,  adding  inward  tribu- 
lation to  outward  trouble.  Every  thing  is  against  inter- 
ference, and  you  are  fain  to  see  him  drown,  without  the 
power  to  reach  him  help. 

Therefore,  ye  sons  of  men,  despise  not  death  ;  neither 
dismiss  the  thoughts  of  death  ;  otherwise  one  form  of  this 
disease,  the  acute  or  the  chronic,  will  at  length  possess 
your  soul.  It  is  vain  to  make  bravadoes  or  to  put  on 
hardihood  against  an  enemy  who  striketh  through  the 
strength  of  princes,  and  overturneth  the  most  settled  and 
established  bulwarks  of  power.  Neither  listen  to  the  bra- 
vadoes of  other  men  :  but  place  them  to  the  score  of  their 
iQ:norance  or  their  follv.  Withdraw  from  those  who  make 
a  mock  of  death,  or  gainsay  them  :  but  do  not  yield  to 
their  ignorance  and  wanton  blasphemy.  There  is  no  wis- 
dom in  contemning  the  laws  of  our  nature,  the  settled  de- 
termined laws  of  which  death  is  one.  The  wisdom  is  to 
stand  in  awe  of  these  laws  of  our  (  reator,  and  prepare  our- 
selves for  the  time  of  their  arrival.  He  despiseth  God 
that  despiseth  God's  ordinance  of  death.  He  revereth 
God  who  revereth  his  appointments.  Even  if  death  were 
a  stern  necessity,  which  could  not  be  bettered,  I  should 
not  ask  you  to  despise  it,  but  to  stand  in  awe.  Seeing, 
however,  it  is  a  passage  in  our  being  that  may  become  the 
most  glorious,  I  solemnly  invoke  you  to  timerous  mca- 


422  OF    JUDGMENT    TO    COME. 

sures,  that  you  may  secure  the  glorious  summer  and  reap-^ 
mg  time  which  follow  this  wintry  seed-time  of  our  exist- 
ence. For  judgment  comes  on  when  death  has  done  his 
work  ;  and  if  you  get  not  conscience  disburdened  in  good 
time  of  all  offence  towards  God  and  man,  (which  at  this 
moment  is  possible,  through  the  peace  speaking  blood  of 
Christ,)  there  will  ensue  at  death  such  another  reckoning 
as  no  death-bed  confessional  hath  ever  equalled.  And  if 
you  get  not  the  soul's  attachments  to  the  world  loosened 
before  death,  there  will  ensue  such  a  rending  and  agony, 
upon  your  departure,  as  no  loss  of  country,  of  wife,  or 
children,  can  be  compared  with.  And  if  you  take  not  a 
cool  forethought  of  the  future,  nor  prepare  to  meet  it, 
there  will  come  such  a  brood  of  fears,  such  a  wreck  of 
hopes,  as  no  improvident  spendthrift  ever  encountered. 
Oh,  if  the  loss  of  fortune  can  so  agitate  the  soul,  and  the 
loss  of  fame,  the  loss  of  a  child  a  wife,  or  a  friend  ;  if  any 
one  of  these  things  can  make  the  world  seem  desolate, 
what  conceivable  agony,  when  all  fortune,  family,  friends, 
and  fame  shall  have  left  you,  and  you  have  nothing  but  a 
waste,  empty,  yawning  void  of  grief  and  disappointment 
to  dwell  in ! 

Ye  sons  of  men,  if  these  things  are  even  so,  and  ye  tread 
every  moment  upon  the  brink  of  time,  and  live  upon  the 
eve  of  judgment,  what  avails  your  many  cares  and  your 
unresting  occupations.  Will  your  snug  dwellings,  your 
gay  clothing  and  your  downy  beds,  give  freshness  to  the 
stiffened  joints,  or  remove  the  disease  which  hath  got  a 
lodgment  in  your  marrow  and  your  bones  ?  Will  your 
full  tables  and  cool  wines  give  edge  to  a  jaded  appetite, 
or  remove  the  rancour  of  a  rotted  tooth,  or  supply  the  vi- 
gour of  a  worn-down  frame  ?  Will  a  crowded  board,  and 
the  full  flow  of  jovial  mirth,  and  beauty's  wreathed  smile 
and  beauty's  dulcet  voice,  charm  back  to  a  crazy  dwelling 
the  ardours  and  graces  of  youth  ^  Will  yellow  gold  bribe 
the  tongue  of  memory,  and  wipe  away  from  the  tablets  of 
the  mind  the  remembrance  of  former  doings?  Will  world- 


OF   JUDGMENT    TO  tOME.  4*23 

ly  goods  reach  upwards  to  heaven,  and  bribe  the  pen  of 
the  recording  angel,  that  he  should  cancel  from  God's 
books  all  vestige  of  our  crinies  ?  Or  will  they  bribe  Pro- 
vidence, that  no  cold  blast  should  come  sweeping  over 
our  garden,  and  lay  it  desolate?  Or  will  they  abrogate  that 
eternal  law,  by  which  sin  and  sorrow,  righteousness  and 
peace,  are  bound  together  ?    Will  they  lift  up  their  voice, 
and  say  wickedness  shall  no  more  beget  woe,  nor  vice  en- 
gender pain,  nor  indulgence  end  in  weariness,  nor  the 
brood  of  sin  fatten  upon  the  bowels  of  human  happiness, 
and  leave,  wherever  their  snakish  teeth  do  touch,  the  ve- 
nom and  sting  of  remorse  ?  They  cannot — you  know  they 
cannot.      And  when  that  last  most  awful  hour  shall  come, 
when  we  shall  stand  upon  the  brink  of  two  worlds,  and 
feel  the  earth  sliding  from  beneath  our  feet,  and  nothing 
to  hold  on  by  that  we  should  not  fall  into  the  unfathomed 
abyss ;  and  when  a  film  shall  come  over  our  eyes,  shut- 
ting out  from  the  soul,  for  ever,  friends  and  favourites, 
and  visible  things  ;  what  are  we,  what  have  we,  if  we  have 
not  a  treasure  in  heaven,  and  an  establishment  there  ?  And 
when  the  deliquium  of  death  is  passed  and  we  find  our- 
selves in  the  other  world,  under  the  eye  of  him  that  is  ho- 
ly and  pure,  where  shall  we  hide  ourselves  if  we  have  no 
protection  and  righteousness  of  Christ  ? 

Once  more,  ye  sons  of  men  !  hear  me  for  your  honour 
and  your  interest's  sake ;  and  give  ear  as  you  value  the 
love  of  Christ  and  the  majesty  of  God.  It  is  sure  as  death 
and  destiny,  that  if  you  awake  not  from  this  infatuation  of 
custom  and  pleasure,  at  the  calls  of  God  your  Saviour, 
the  habitations  of  dismal  cruelty,  endless  days  and  nights 
of  sorrow  shall  be  your  doom.  Oh  !  could  I  lift  the  cur- 
tain which  shrouds  eternity  from  the  eye  of  time,  and  dis- 
close the  lazarhouse  of  eternal  death,  what  sleeper  (}f  you 
would  not  start  at  the  chaos  of  commingled  grief !  Dives, 
surrounded  with  his  eastern  pomp  and  luxury,  little 
dreampt  that  he  was  to  awaken  in  torment,  and  crave  a 
drop  of  water  to  cool  his  tongue.     What  business  has  any 


424  OF    JUDGMENT    TO    COME. 

forgetter  of  God  with  any  better  fare  ?  No, — there  is  no 
purgatory  to  purge  away  the  spiritual  dross  your  spirits 
are  encrusted  with,  and  make  you  clean  for  heaven.  It  is 
not  true,  that  after  a  season  of  endurance,  the  prince  of  the 
bottomless  pit  will  hand  you  at  length  into  heaven.  With- 
out holiness  no  man  can  see  God  :  without  Christ  no  man 
can  attain  to  holiness.  Yet,  conscious  that  you  are  unho- 
ly ;  deriving  no  mediation  from  Christ;  deceiving  your 
selves  with  no  respite  nor  alleviation  of  punishment ;  here 
you  are,  listless,  lethargic,  and  immovable  ! 

Men  and  brethren !  Is  this  always  to  continue,  or  is  it 
to  have  an  end  ?  If  you  are  resolved  to  brave  it  out,  then 
there  is  before  you  a  proof  to  make  nature  shudder  and 
quake  to  her  inmost  recessses.   Can  ye  stand  and  brave  Om- 

^  nipotence  to  do  his  utmost !  Why,  in  this  world,  where 
power  is  muffled  with  mercy,  there  are  a  thousand  inflic- 
tions which  ye  could  not  brave.     Could  ye  stand  all  that 

,  was  laid  upon  patient  Job  ?  Possessions,  sons,  daughters, 
health,  reaved  away — then  could  you  stand  hope  benight- 
ed, and  the  light  of  heaven  removed,  and  fellowship  of 
friends,  and  almighty  displays  of  power  and  wraths?  Why 
the  hardy  band  of  Roman  soldiers,  (and  who  so  stout- 
hearted as  Romans  ?}  swooned,  every  man  of  them,  at  the 
sight  of  one  of  God's  visions.  What  could  ye,  were 
God's  judg'iient-seat  displayed,  his  justice  no  longer  re™ 
strained,  and  his  retribution  no  longer  delayed ;  every 
fleet  minister  of  execution  ready  harnessed  at  his  post, 
and  hell  opening  wide  its  mouth,  insatiable  as  the  grave, 
and  grimmer  than  the  visage  of  death.  Arraigned,  self- 
condemned,  singled  out  of  every  crime,  solitary,  unbe- 
friended,  one  among  thousands  ;  life's  pleasures  at  an 
end,  the  world's  vision  faded,  God's  anger  revealed,  sen- 
tence passed,  judgment  proceeding,  and  the  pit  opening 
its  mouth  on  you,  as  the  earth  on  Korah's  company,  to 
receive  you  quick.  Can  you  stand  this — can  you  think 
te  brave  it  ?  Then,  verily,  ye  are  mad,  or  callous  as  the 
nether  millstone. 


OF    JUDGMENT    TO    COME.  426 

Do  you  disbelieve  it  then,  do  you  think  God  will  not 
be  so  bad  as  his  word  ?  When  did  he  fail  ?  Did  he  fail 
at  Eden,  when  the  world  fell  ?  Did  he  fail  at  the  deluge, 
where  the  world  was  cleansed  of  all  animation,  save  a 
handful  ?  Did  he  fail  upon  the  cities  of  the  plain,  though 
remonstrated  with  by  his  friend,  the  father  of  the  faithful? 
Failed  he  in  the  ten  plagues  of  Egypt,  or  against  the  seven 
nations  of  Canaan  ;  or  when  he  armed  against  his  proper 
people,  did  ever  his  threatened  judgments  fail?  Did  he 
draw  off  when  his  own  Son  was  suffering,  and  remove  the 
cup  from  his  innocent  lips  ?  And  think  ye  he  will  fail, 
brethren,  of  that  future  destiny,  from  which  to  retrieve  us 
he  hath  undertaken  all  his  wondrous  works  unto  the  chil- 
dren of  men  !  Why,  if  it  were  but  an  idle  threat,  would 
he  not  have  spared  his  only  begotten  Son,  and  not  deli- 
vered him  up  to  death  ?  That  sacred  blood,  as  it  is  the 
security  of  heaven  to  those  who  trust  in  it,  is  the  very  seal 
of  hell  to  those  who  despise  it. 

Disbelieve  you  cannot ;  brave  it  out  you  dare  not ; 
then  must  you  hope,  at  some  more  convenient  season,  to 
reform.  So  hoped  the  five  virgins  who  slumbered  and 
slept  without  oil  in  their  lamps  ;  and  you  know  how  they 
fared.  Neither  have  you  forgotten  how  the  merchant,  and 
the  farmer,  and  the  sons  of  pleasure,  who  refused  the  in- 
vitation to  the  marriage  feast  of  the  king's  son,  were  con- 
sumed with  fire  from  heaven.  What  is  your  life,  that 
you  should  trust  in  it ;  is  it  not  even  a  vapour  that  spee- 
dily passeth  away  ?  What  security  have  you  that  heaven 
will  warn  you  beforehand ;  or  that  heaven  will  help  you 
to  repentance  whenever  you  please  ?  Will  the  resolution 
of  your  mind  gather  strength  as  your  other  faculties  of 
body  and  mind  decay  ?  Will  sin  grow  weaker  by  being 
a  while  longer  indulged ;  or  God  grow  more  friendly  by 
being  a  while  longer  spurned ;  or  the  gospel  more  per- 
suasive by  being  a  while  longer  set  at  naught  ?  I  rede  you, 
brethren,  to  beware  of  the  thief  of  time,  Procrastination. 
This  day  is  as  convenient  as  to-morrow,  this  day  is  yours, 

54 


42G  OF   JUDGMENT    TO    C05IE. 

to-morrow  is  not ;  this  day  is  a  day  of  mercy,  to-morrow 
may  be  a  day  of  doom. 

But  the  work  is  not  the  work  of  a  moment,  that  it 
should  be  put  off  like  the  making  of  a  will  or  the  writing 
of  a  farewell  epistle.  It  is  the  work  of  a  lifetime,  and  too 
great  a  work  for  a  lifetime.  And  if  St.  Paul,  after  such 
ceaseless  labours  and  unwearied  contentions  with  his  na- 
ture, had  still  his  anxieties,  and  speaks  of  the  righteous  as 
being  hardly  or  with  difficulty  saved,  how  do  you  dare  to 
defer  it  from  time  to  time,  as  a  thing  that  can  at  any  sea- 
son, and  in  any  space,  be  performed  ? 

i\nd,  oh  heavens !  is  God  thus  to  be  entreated  by  his 
creatures — are  they  to  insist,  for  their  own  convenience, 
and  put  off  the  honour  of  his  friendship  from  time  to  time, 
preferring  this  indulgence,  that  engagement,  and  trifling 
downright  with  his  preferred  invitations?  And  being 
thus  put  off,  will  the  King  of  the  Universe  endure  it  pa- 
tiently ?  Yes,  he  endures  it  patiently — that  is.  he  leaves 
you  to  yourselves,  and  does  not  cut  you  off  with  prompt 
and  speedy  vengeance.  But  he  leaves  you  to  yourselves, 
and  every  refusal  hardens  you  a  little  more,  and  every  re- 
sistance closes  up  another  avenue  of  grace,  and  every  post- 
ponement places  farther  off  the  power  of  acceptance  ;  and 
though  God  changeth  not  his  mercy,  we  change  our  ca- 
pacity of  mercy — cooling  more  and  more,  hardening  more 
and  more,  till  old  age,  with  its  lethargy  and  fixed  habits, 
steals  on  apace,  and  feeble-mindedness,  and  sickness, 
which  brings  with  it  the  routine  of  sick-bed  attendance, 
but  little  or  no  repentance,  no  opportunity  for  new  obedi- 
ence, no  space  for  trying  the  spirit  we  are  of, — and  death 
to  such  a  penitent  becomes  a  leap  in  the  dark — but  as 
such  penitents  are  rare  or  never,  death  to  such  procrasti- 
nators  rivets  up  the  closing  avenues  of  grace,  and  pre- 
sents him  to  the  judgment-seat,  fixed,  finished,  and  in- 
curable. 

But  it  is  time  to  close  a  Work,  which  we  now  com- 
mend to  the  providence  and  grace  of  God. 


OF   JUDGMENT   TO   COME.  427 

Do  Thou,  great  source  of  all  intelligence,  forgive  the 
errors  and  imperfections  which  thine  omniscient  eye  be- 
holdeth  in  this  discourse,  remembering  the  limited  facul- 
ties of  every  creature,  and  the  clouds  which  sin  hath  indu- 
ced upon  the  mind  of  man.     If  aught  hath  been  uttered 
injurious  to  thy  Majesty,  whereof  thou  art  very  jealous, 
do  thou  forgive  that  greatest  of  transgi-essions.     If  aught 
hath  been  said  opposed  to  thy  revealed  word,  hinder  it 
from  its  evil  influence  upon  the  minds  of  men ;  and  if 
Thou,  who  knowest  the  end  from  the  beginning,  dost 
know  that  this  book  is  to  harm  the  interests  of  thy  Son's 
gospel,  then  never  may  it  find  favour  in  the  eyes  of  men, 
but  die  as  soon  as  it  is  born.     But  if,  as  it  is  intended  and 
devoted  to  thy  glory  and  to  the  eternal  welfare  of  men,  so 
it  be  fitted  to  procure  the  same,  do  Thou  give  it  large 
prosperity  and  a  lengthened  life.     Obscure  its  weak  and 
erroneous  parts,  and  sharpen  its  points  of  truth,  and  pre- 
pare the  soul  of  every  reader  for  its  reception — that  men 
may   awaken   from   deep    sleep,    and  prepare    to    meet 
thy  righteous  face.     For  Thou,  who  knowest  all  things, 
dost  know  how  the  souls  of  thousands  perish  from  earthly 
enjoyment  and  eternal  blessedness,  through  that  veil  of 
prejudice  and  ignorance  which  Satan,  the  prince  of  this 
world,  hath  cast  over  them.    Arise,  O  Lord !  arise,  for  the 
sake  of  the  earth,  and  make  thy  name  to  be  glorious  from 
the  rising  to  the  setting  sun.     This  grant,  for  the  sake  of 
Jesus  Christ  thine  only  Son  our  Saviour,  to  whom,  with 
the  Father  and  the  Holy  Ghost,  be  all  honour  and  glory, 
now  and  forever — Amen. 

THE    END. 


f./ 


// 


■W'Vf- 


.n*; 


'y^'. 


> 


.*p«^igri«sr 


•id»^i.J^i 


